«^  PRINCETON,  N.  J.  ^ 


PRESENTED   BY 


THE   PRESBYTERIAN   BOARD  OF   PUBLICATION 


7\   U 


S  c  c. 


AN  EXPOSITION 


EPISTLE  TO  THE  EPHESIAN& 

IN   A   SERIES   OF   DISCOURSES. 

WITH    A 

PRELIMINARY  SERMON 

ON    THE 

EVIDENCES   OF  THE  GOSPEL, 

ESPECIALLY  THOSE  DERIVED  PROM  THE 

CONVERSION,  MINISTRY,  AND  WRITINGS  OF  THE  APOSTLE  PAUL. 

/ 

By  JOSEPH  LATHROP,  D.D., 

FORMERLY  PASTOR  OF  THE  CHURCH  IN  WEST  SPRINGFIELD,  MASS. 


TO    WHICH    IS    PREFIXED 

A  MEMOIR  OF  THE  AUTHOR, 

BY    THE 

Rev.   WILLIAM  B.   SPRAGUE,  D.  D. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION, 

No.  821  Chestnut  Street. 


Entered  according  to  Act  of  Congress,  in  the  year  1864,  by 

THE   TRUSTEES   OF   THE 
PRESBYTERIAN   BOARD    OF    PUBLICATION, 

in  the  Clerk's   Office  of  the  District  Court  of  the  United  States  in  and 
for  the  Eastern  District  of  Pennsylvania. 

STEREOTYPED  BT  WESTCOTT  &  THOMSON,   PHILADELPHIA. 


CONTENTS, 


PAGE 

The  Author's  Preface 7 

Memoir  op  Dr.  Lathrop.    By  the  Rev.  Wm.  B.  Sprague,  D.D 9 

SERMON  I. 

Introductory   Sermon  on  the   Evidences  of  the  Gospel  and  the  Genu- 
ineness of  Paul's  Epistles.     Acts  xxvi.  16,  17 29 

SERMON  II. 
Ephesians  i.  1-3 4S 

SERMON  III. 
Ephesians  i.  4-6 60 

SERMON  IV. 
Ephesians  i.  4-6 72 

SERMON  V. 
Ephesians  i.  7,  8 84 

SERMON  VI. 
Ephesians  i.  9-12 93 

SERMON  VII. 
Ephesians  i.  13,  14 107 

SERMON  VIII. 
Ephesians  i.  15-20 120 

SERMON  IX. 
Ephesians  i.  19-23 133 

SERMON  X. 

Ephesians  ii.  1-3 146 

3 


4  CONTENTS. 

SERMON  XI.  pagb 

Ephesians  ii.  4-7 162 

SERMON  XII. 
Kphesians  ii.  8-10 173 

SERMON    XIII. 
Ephesians  ii.  11,  12 186 

SERMON  XIV. 
Ephesians  ii.  13-18 199 

SERMON  XV. 
Ephesians  ii.  19-22 • 213 

SERMON  XVI. 
Ephesians  iii.  1-7 226 

SERMON  XVII. 
Ephesians  iii.  8-10 240 

SERMON  XVIII. 
Ephesians  iii.  11-13 251 

SERMON  XIX. 
Ephesians  iii.  14,  15 262 

SERMON  XX. 
Ephesians  iii.  14-19 272 

SERMON   XXI. 
Ephesians  iii.  20,  21 284 

SERMON  XXII. 
Ephesians  iv.  1-7 298 

SERMON  XXIII. 
Ephesians  iv.  8-13 310 

SERMON  XXIV. 
Ephesians  iv.  14-16 324 

SERMON  XXV. 
Ephesians  iv.  17-19 338 

SERMON  XXVI. 
Ephesians  iv.  20-24 351 


CONTENTS.  5 

SERMON  XXVII.  paob 

Ephesians  iv.  25 365 

SERMON  XXVIII. 
Ephesians  iv.  26,  27 3*3 

SERMON   XXIX. 
Ephesians  iv.  28 390 

SERMON  XXX. 
Ephesians  iv.  29 400 

SERMON  XXXI. 
Ephesians  iv.  30 410 

SERMON  XXXII. 
Ephesians  iv.  31,  32 422 

SERMON  XXXIII. 
Ephesians  v.  1,  2 434 

SERMON  XXXIV. 
Ephesians  v.  3-6 443 

SERMON  XXXV. 
Ephesians  v.  7-12 455 

SERMON  XXXVI. 
Ephesians  v.  13, 14 467 

SERMON   XXXVII. 
Ephesians  v.  15-17 4S1 

SERMON  XXXVIII. 
Mphesians  v.  16 490 

SERMON  XXXIX. 
Kphesians  v.  18 499 

SERMON  XL. 
Ephesians  v.  18 509 

SERMON  XLI. 
Ephesians  v.  19 521 

SERMON  XLII. 
Ephesians  v.  20 533 


D  CONTENTS. 

SERMON  XLIII.  page 

Ephesians  v.  21 545 

SERMON  XLIV. 
Ephesians  v.  22-33 555 

SERMON   XLV. 
Ephesians  vi.  1-4 567 

SERMON  XLVI. 
Ephesians  vi.  5-9 581 

SERMON  XLVII. 
Ephesians  vi.  10-17 592 

SERMON   XLVIII. 
Ephesians  vi.  18-20 606 

SERMON  XLIX. 
Ephesians  vi.  21-23 619 

SERMON  L. 
Ephesians  vi.  24 631 


THE 

AUTHOR'S    PREFACE 


The  author  of  the  following  work  has  made  it  a  frequent  practice, 
in  the  course  of  his  ministry,  to  select  for  the  subject  of  his  public 
discourses,  a  large  portion  of  Scripture,  a  number  of  chapters  in  a 
book,  a  whole  book,  or  Epistle,  going  through  it,  paragraph  by  para- 
graph, in  order.  From  this  method  of  preaching  he  has  contemplated 
these  two  advantages  : — The  preacher  will  thus  be  led  to  treat  on  some 
subjects,  which,  in  the  ordinary  way  of  selection,  might  be  overlooked  ; 
and  he  will  exhibit  the  connected  train  of  reasoning  which  runs 
through  the  book,  and  thus  will  lead  his  hearers  to  observe  the  con- 
nection and  argumentation  of  Scripture  in  their  private  reading. 

Among  the  books  selected  for  the  subjects  of  a  series  of  discourses, 
that  entitled  "  The  P]pistle  to  the  Ephesians,"  is  one.  Whether  this 
Epistle  was  originally  written  to  the  Ephesians,  as  is  generally  sup- 
posed ;  or  written  to  the  Laodiceans,  and  from  them  conveyed,  by 
copy,  to  the  Ephesians,  as  some  have  conjectured,  is'  a  question,  not 
necessary  here  to  be  discussed  ;  for  on  the  decision  of  this  question 
neither  the  genuineness,  nor  usefulness  of  the  Epistle  will  depend. 
The  reasons  for  the  former  opinion  will  be  found  in  Hammond,  Whitby, 
and  other  commentators  ;  the  reasons  for  the  latter  may  be  seen  in 
Paley's  Horse  Paulinae. 

This  Epistle  is  more  replete  with  sentiment,  and  enriched  with  a 
greater  variety  of  matter,  than  Paul's  other  Epistles,  and,  perhaps, 
than  any  other  book  in  the  sacred  volume.  It  is  a  compendium  of  the 
gospel.  In  discoursing  upon  it,  the  author  of  the  ensuing  sermons, 
has  observed  its  order,  attended  to  its  connection,  elucidated  from  Scrip- 
ture, especially  from  Paul's  other  writings,  the  passages  which  seemed 

7 


O  THE    AUTHOR S    PREFACE. 

obscure,  noticed  every  subject  which  it  presented  to  him,  and  treated 
the  whole  in  a  familiar  and  practical  manner,  that  the  work  might  be 
adapted  to  every  capacity,  and  to  general  usefulness. 

He  will  not  call  this  a  complete  body  of  divinity  ;  for  it  is  not  cast 
into  a  systematic  form,  nor  does  it  contain  every  subject,  which  might 
be  expected  in  a  complete  system.  But  most  of  the  subjects,  which 
peculiarly  belong  to  the  Christian  scheme,  as  distinct  from  natural  re- 
ligion, are  here  stated  and  explained,  if  not  in  the  systematic  order,  yet 
in  the  order  in  which  the  Apostle  has  placed  them. 

Some  subjects,  on  which  the  author  has  before  published  his 
sentiments,  as  baptism,  the  church,  and  the  discrimination  between 
true  and  false  teachers,  are  here  passed  over  in  a  summary  way,  lest 
this  work  should  be  too  voluminous  ;  and  it  is  probable  that  of  those, 
who  have  not  condescended  to  read  his  former  publications,  few  will 
think  this  worthy  of  their  perusal. 

The  prevalence  of  infidelity,  in  the  present  day,  suggested  the  pro- 
priety of  prefixing  to  this  work,  a  preliminary  discourse  on  the  Divine 
Authority  of  the  Gospel,  and  particularly  on  the  genuineness  and  au- 
thenticity of  the  writings  ascribed  to  St.  Paul. 

This  work,  which  was,  in  a  course  of  Sermons,  laid  before  the  peo- 
ple to  whom  the  author  stands  immediately  related,  is  now  humbly 
presented  to  the  public,  with  his  ardent  wishes  and  prayers,  that  the 
blessing  of  God  may  accompany  it. 


MEMOIR  OF  JOSEPH  LATHROP,  D.  D. 


Joseph  Lathrop  was  a  descendant,  in  the  fourth  generation,  from 
the  Rev.  John  Lathrop,  a  minister  of  Barnstable,  in  England,  who 
migrated  to  this  country  in  1634,  and  settled  in  the  ministry,  in  a 
town  which  received  the  same  name  in  Massachusetts.  He  was  a  son 
of  Solomon  and  Martha  (Perkins)  Lathrop,  and  was  born  in  Norwich, 
Conn.,  October  20,  1731,  (0.  S.)  His  parents  were  both  exemplary 
professors  of  religion,  and  were  highly  respected  in  the  community  in 
which  they  lived.  The  death  of  the  father,  before  the  son  had  reached 
the  age  of  two  years,  devolved  upon  his  mother  the  entire  conduct  of 
his  early  education ;  and  by  her  he  was  instructed  in  the  elementary 
branches,  and  especially  in  the  principles  of  religion.  In  1739,  when 
he  was  in  his  eighth  year,  his  mother  was  married  to  a  Mr.  Loomis,  of 
Bolton,  Conn.,  whom  Joseph,  when  he  was  fourteen,  chose  as  his  guar- 
dian. About  this  time,  the  great  Whitefieldian  revival  was  going  for- 
ward with  mighty  power  in  different  parts  of  the  country,  and  it 
reached  the  neighbourhood  in  which  this  family  lived.  Joseph's 
mind  was  deeply  affected  by  what  he  saw  and  heard,  though,  to  his 
deep  regret,  he  did  not  attain  to  that  high  measure  of  joy  that  was 
manifested  by  many  around  him.  It  seems,  however,  not  improbable 
that  this  may  have  been  the  commencement  of  his  Christian  life. 

When  he  was  about  sixteen  years  of  age,  he  began  to  entertain  a 
strong  desire  for  a  collegiate  education,  but  there  was  a  difficulty  in 
the  way,  owing  to  the  fact  that  his  patrimony  lay  chiefly  in  lands,  and 
no  one  had  the  power  to  dispose  of  them  for  the  purpose  which  he 
contemplated.  Through  the  kindness  of  his  step-father  and  another 
near  relative,  however,  this  matter  was  satisfactorily  adjusted,  so  that 
he  was  able  at  once  to  commence  his  course  of  study.  He  was  fitted 
2  9 


10 


MEMOIR    OF    JOSEPH    LATHROP,  D.  D. 


for  college  under  the  Kev.  Thomas  White,  minister  of  the  Congrega- 
tional Church  in  Bolton,  who  was  a  very  competent  teacher.  He 
entered  Yale  College  in  1750,  and  graduated  in  1754,  maintaining, 
through  his  whole  course,  a  very  high  standing  for  talents,  scholar- 
ship, and  deportment.  During  his  last  year  in  college,  he  was  deeply 
affected  by  several  deaths  among  his  fellow-students,  the  result  of  which 
was. that  his  own  personal  salvation  became  with  him  a  matter  of  re- 
newed interest ;  but  he  was  now  discouraged  by  the  apprehension  that 
he  was  not  one  of  the  elect.  In  one  of  his  solitary  walks,  he  fell  into 
a  train  of  thought  like  the  following,  by  means  of  which  his  mind  was 
effectually  relieved:: — "A  Saviour  has  come  to  open  a  way  of  salva- 
tion for  sinners.  Salvation  is  offered,  and  the  terms  are  stated.  The 
offer  is  to  all,  and  the  terms  are  the  same  for  all.  In  God  there  is  no 
insincerity.  To  him  belong  secret  things.  Things  only  which  are 
revealed  belong  to  me.  There  can  be  no  desire  which  frustrates  the 
Divine  promises.  If  I  comply  with  the  terms,  the  benefits  promised 
are  mine.  God  has  chosen  men  to  salvation,  through  sanctification  of 
the  Spirit  and  belief  of  the  truth.  It  concerns  me  to  make  my  elec- 
tion sure  by  adding  to  my  faith,  virtue,  &c.  By  faith  and  patience  I 
may  inherit  the  promises."  Soon  after  this,  he  made  a  public  profes- 
sion of  religion,  by  becoming  a  member  of  the  church  in  Bolton. 

Shortly  after  his  graduation  at  college,  he  went  to  Springfield,  First 
Parish,  and  took  charge  of  a  grammar  school,  at  the  same  time  plac- 
ing himself,  as  a  student  of  Theology,  under  the  care  of  the  Rev. 
Robert  Breck,  in  whose  family  he  boarded.  Here  he  was  associated 
with  Mr.  Josiah  Whitney,*  then  a  licensed  candidate,  with  whom  he 
had  been  for  two  years  a  contemporary  in  college,  and  with  whom  he 
continued  in  intimate  relations  to  the  close  of  his  life.  In  January, 
1756,  he  was  licensed  to  preach  by  an  Association  of  ministers  con- 
vened at  Suffield,  Conn. 

In  March  following,  he  was  invited  to  preach  as  a  candidate  to  the 
parish  in  West  Springfield,  then  vacant  by  the  death  of  the  Rev. 
Samuel  Hopkins. t     In  July,  he  received  a  unanimous  call  to  become 

*  Afterwards  the  Rev.  Dr.  "Whitney,  of  Brooklyn,  Conn.,  who  died  in 
1824,  at  the  age  of  ninety-three. 

f  Mr.  Hopkins  was  an  uncle  to  the  Rev.  Dr.  Samuel  Hopkins,  of  New- 
port, and  was  the  minister  of  West  Springfield  from  1720  to  1755. 


MEMOIR    OF    JOSEPH    LATHROP,  D.  D.  11 

their  pastor,  and  on  the  25th  of  August,  he  was  ordained  and  installed, 
the  Rev.  Mr.  Breck,  his  theological  instructor,  preaching  on  the  occa- 
sion. Soon  after  his  ordination,  he  set  apart  a  day  for  private  devo- 
tion, with  special  reference  to  the  solemnity  and  importance  of  the 
work  on  which  he  was  entering.  After  making  a  fresh  dedication  of 
himself  to  God,  he  formed  certain  resolutions,  designed  to  cover  his 
whole  conduct,  of  which  he  left  the  following  record : — 

"  With  regard  to  my  devotions,  I  resolved, 

"  That  I  would  direct  my  morning  thoughts  to  God,  and  spend  some 
of  my  earliest  moments  in  conversing  with  him — that  at  evening  I 
would  recollect  the  sins  and  errors  of  the  day,  seeking  God's  mercy 
for  pardon,  and  his  grace  for  future  security,  and  would  review  occur- 
rences in  Providence  with  suitable  reflections  upon  them — that  I  would 
anticipate  the  seasons  of  devotion  when  I  foresaw  probable  diversions — 
that  I  would  transact  ordinary  business  in  the  fear  of  God,  set  him 
before  me,  and  act  under  a  sense  of  his  presence — that  I  would  seek 
a  more  intimate  acquaintance  with  religion  in  its  doctrines  and  duties, 
and  make  it  the  rule  of  my  conduct  and  the  source  of  my  comfort. 

"  With  regard  to  the  government  of  myself ,  I  resolved 

To  use  God's  creatures  with  sobriety — to  exclude  vain  and  sinful 
thoughts,  to  suppress  rising  corruptions,  to  avoid  foreseen  temptations, 
and  resist  such  as  might  suddenly  assail  me,  to  set  a  watch  before  me 
in  places  of  known  danger,  to  guard  against  rash  and  unadvised  speech, 
to  keep  my  passions  in  subjection,  and  acquire,  so  far  as  possible,  an 
habitual  command  of  them. 

"  In  my  treatment  of  men,  I  resolved 

To  preserve  a  sacred  regard  to  truth  in  my  words  and  to  j  ustice  in 
my  conduct,  to  be  tender  of  characters,  kind  to  the  needy,  meek  under 
supposed  injuries,  thankful  for  favours,  hospitable  to  strangers,  conde- 
scending in  cases  of  difference,  courteous  and  peaceable  to  all  men. 

"  In  my  ministerial  character  and  work,  I  resolved 

To  cultivate  in  my  heart,  and  exemplify  in  my  life,  that  religion 
which  I  had  undertaken  to  preach,  to  compose  my  sermons  with 
perspicuity  and  accommodate  them  to  the  circumstances  of  my  people — 
to  attend  on  my  ministry  even  though  I  might  incur  worldly  loss — to 
select  subjects  of  real  importance  and  handle  them  faithfully,  though  I 
myself  should  fall  under  the  censure  of  my  own  preaching — to  improve 
providences  in  my  preaching — to  commend  myself  to  the  consciences 


12  MEMOIR    OF    JOSEPH    LATHROP,    D.  D. 

of  my  hearers,  in  things  indifferent  to  make  not  my  own  will  and 
humour  but  the  common  peace  and  edification  the  rule  of  my  conduct — 
to  visit,  advise  and  comfort  my  people  as  occasion  might  require  ;  but 
not  to  spend  in  ceremonious  and  useless  visits  the  time  that  ought  to  be 
employed  in  my  study — to  attend  to  the  calls  of  rich  and  poor  indiffer- 
ently, without  preferring  one  before  another — to  write  my  sermons 
with  care,  and  seek  divine  direction  when  I  entered  on  the  composition 
of  them — to  approach  God's  house  with  collection  of  thought,  and 
with  a  petition  for  the  presence  of  his  grace — to  speak  that  only  which 
might  be  profitable,  and  to  keep  back  nothing  that  was  so — to  choose 
out  acceptable  but  upright  words — to  pay  particular  attention  to  the 
youth  in  my  preaching — to  examine  what  effect  my  preaching  has  on 
myself,  and  pray  that  it  may  have  a  saving  effect  on  my  hearers — to 
commend  my  people  often  to  the  grace  of  God,  and  to  remember  at 
his  throne  their  various  particular  cases — in  all  my  religious  inquiries  to 
make  the  sacred  oracles  my  guide,  and  never  to  receive  for  doctrine  the 
commandments  of  men. 

"  Having  formed  and  written  these  resolutions,  I  laid  them  before 
God,  and  concluded  with  this  prayer  : — My  gracious  God,  these  reso- 
lutions I  have  formed  in  thy  presence,  and  I  hope  in  thy  fear.  My 
performance  will  depend  on  thy  grace.  This  I  now  humbly  implore. 
Let  it  be  present  with  me,  and  be  sufficient  for  me.  I  plead  no  worthi- 
ness of  my  own,  for  none  have  I  to  plead  ;  but  other  and  better  argu- 
ments abound.  They  are  such  as  thou  hast  put  into  my  mouth  and 
into  my  heart.  Let  these  prevail.  I  plead  thine  abundant  mercy ; 
the  righteousness  and  intercession  of  thy  Son  ;  the  power  and  good- 
ness of  thy  Spirit ;  the  free  offers  of  thy  help  made  in  thy  word  ;  thy 
command  that  I  should  seek  thy  Spirit,  and  the  promise  annexed  to 
the  command.  May  I  not  also  plead  my  relation  to  thy  people. 
Thou  hast  put  me  into  the  ministry.  Let  not  my  sins  and  my  unworthi- 
ness  hinder  my  receiving  such  a  supply  of  thy  grace  as  may  be  neces- 
sary to  the  success  of  my  ministry.  Let  not  my  iniquities  stand  in 
the  way  of  the  salvation  of  any  one  of  my  fellow  sinners.  However, 
it  may  ultimately  fare  with  me,  my  heart's  desire  and  prayer  for  my 
people  is  that  they  may  be  saved." 

On  the  16th  of  May,  1759,  he  was  married  to  Elizabeth,  daughter 
of  Seth  Dwight,  of  Hatfield,  Mass.  In  this  connexion  was  laid  the 
foundation  for  much  domestic  happiness.     They  had  six  children,  all 


MEMOIR    OF    JOSEPH    LATHROP,    D.  D.  13 

of  them  sons.  One  died  in  infancy — all  the  rest  lived  to  mature 
years,  and  three  of  them  to  an  advanced  age.  One  of  them,  Seth, 
passed  his  whole  active  life  as  a  physician  in  his  Dative  place,  and  an- 
other, Samuel,  was  graduated  at  Yale  College  in  1791,  entered  the 
profession  of  Law,  was  for  many  years  a  member  of  Congress,  and 
held  several  honourable  positions  in  his  own  State.  Mrs.  Lathrop 
survived  her  husband  about  four  months  and  a  half,  and  died  on  the 
13th  of  May,  1821,  in  consequence  of  the  fracture  of  a  bone  occa- 
sioned by  a  fall  upon  the  ice. 

In  1772,  a  controversy  arose  in  his  parish  on  the  subject  of  Baptism, 
which  occasioned  considerable  agitation,  though  it  seems  to  have  been 
conducted,  on  all  sides,  without  marked  asperity.  In  the  progress  of 
this  controversy,  he  preached  several  sermons  on  the  subject,  which 
were  published  shortly  after,  and  have  since  been  widely  circulated  in 
many  editions,  on  both  sides  of  the  Atlantic.  These  sermons  contain 
one  of  the  most  luminous,  candid  and  satisfactory  expositions  and  de- 
fences of  the  doctrine  of  the  Psedo  Baptists,  which  the  English  lan- 
guage furnishes. 

At  the  commencement  of  the  Revolutionary  war,  in  1775,  he,  in 
common  with  many  of  his  brethren,  was  not  a  little  embarrassed  by 
the  emission  of  the  paper  currency  ;  and,  as  his  salary  was  reduced  to  a 
mere  pittance,  he  was  obliged  to  devote  a  small  part  of  his  time  to  the 
labours  of  the  field.  In  addition  to  this,  an  epidemic  disease,  prevail- 
ing in  his  parish  for  three  successive  summers,  imposed  upon  him  a 
greatly  increased  measure  of  pastoral  duty.  Under  this  pressure  his 
own  health  began  at  length  to  decline.  Early  in  1778,  the  small-pox 
appeared  in  the  neighbourhood,  and  as  neither  himself  nor  his  family 
had  ever  had  the  disease,  they  were  all  inoculated  for  it,  and  went 
into  a  hospital.  Owing  to  the  great  demand  for  his  pastoral  services, 
he  resumed  his  labours  before  his  strength  had  returned  sufficiently  to 
warrant  it ;  and  after  two  or  three  months,  so  feeble  had  he  become 
that  he  was  obliged  to  desist  from  his  work  altogether.  After  journey- 
ing, and  using  other  means  to  invigorate  his  health,  he  ventured  to  re- 
turn to  his  pulpit  in  December  following  ;  but,  after  about  four  months, 
the  revival  of  his  malady  obliged  him  to  quit  it  again,  which  he  did 
with  the  full  conviction  that  his  ministry  had  now  come  to  a  close. 
However,  after  about  eighteen  months,  he  was  able,  in  a  sitting  pos- 
ture, to  address  his  people  for  about  fifteen  minutes ;  and  from  that 


14  MEMOIR    OF    JOSEPH    LATHROP,    D.D. 

time  his  health  continued  to  improve  until  he  was  able  to  perform  one 
short  service  in  a  day. 

During  this  period  of  the  suspension  of  his  labours,  his  congregation 
manifested  great  sympathy  for  him,  were  satisfied  with  the  little  service 
that  he  could  render,  and  waited  patiently  for  his  full  recovery.  But 
in  the  midst  of  this  harmonious  state  of  feeling,  a  circumstance  oc- 
curred which  produced  very  serious  disquietude,  and  threatened,  at  one 
time,  to  rend  the  parish  asunder.  In  October,  1780,  a  man  calling 
himself  John  Watkins,  came  into  his  parish,  and  began  to  preach  in 
its  extremities  without  his  knowledge.  He  professed  to  have  had  the 
charge  of  a  large  congregation  in  England  ;  to  have  subjected  himself 
to  great  sacrifices  from  having  been  a  vigorous  defender  of  the  Ameri- 
can cause ;  and  to  have  fled  from  his  country  for  the  sake  of  escaping 
political  persecution.  He  made  great  pretensions  to  piety,  called  him- 
self a  disciple  of  Whitefield,  and  expressed  the  deepest  interest  in  the 
spiritual  welfare  of  the  congregation,  especially  in  view  of  their  being 
then  deprived  of  the  regular  services  of  a  Pastor.  He  brought  no 
credentials  with  him  from  England,  but  he  accounted  for  the  omission 
from  the  alleged  fact  that  he  was  obliged  to  make  his  escape  in  ex- 
treme haste,  and  had  no  time  to  get  ready  for  the  voyage.  But  his 
high  pretensions  to  piety  and  patriotism  were  accepted  in  place  of  his 
credentials,  and  he  was  invited  to  supply  Mr.  Lathrop's  pulpit  a  single 
Sabbath.  As  they  were  dependent  upon  such  supplies  as  they  could 
secure,  the  parish  now  engaged  him  to  preach  for  a  number  of  Sab- 
baths ;  this  he  did  to  the  satisfaction  of  a  portion  of  the  people,  while 
the  more  discerning  part  set  him  down  at  once  as  a  fanatic  or  an  im- 
postor. Meanwhile  he  appointed  many  week-day  meetings  in  differ- 
ent parts  of  the  parish,  rarely  consulted  the  Pastor  in  respect  to  any 
of  his  movements,  and  laboured,  and  not  without  some  success,  to  dis- 
affect  the  minds  of  his  people  towards  him.  After  he  had  preached 
seven  Sabbaths,  including  a  Thanksgiving  Day,  his  services  had  become 
so  manifestly  distasteful  to  the  mass  of  the  congregation  that  he 
abruptly  left  the  pulpit,  and  set  up  a  private  meeting,  on  which  a  small 
number  attended  for  a  short  time.  With  this  meeting  terminated  his 
inglorious  career  at  West  Springfield.  But  the  effect  of  his  false  and 
fanatical  teaching  survived  the  period  of  his  sojourn  there.  He  had 
reviled  the  regular  ministry  ;  had  maintained  that  saints  know  infalli- 
bly each  other's  hearts,  and  all  whom  they  cannot  fellowship  are  unre- 


MEMOIR    OF    JOSEPH    LATHROP,    D.  D.  15 

generate ;  that  the  church  ought  to  admit  none  to  communion  but 
those  whom  she  certainly  knows  to  be  regenerate ;  and  that  the  Scrip- 
tures, besides  a  literal,  have  also  a  mystical  or  spiritual  sense,  which 
none  but  saints  understand,  and  which  is  communicated  to  them  imme- 
diately by  the  Spirit  of  God.  A  few  of  the  members,  who  had  im- 
bibed these  notions,  withdrew  from  the  church  ;  but,  being  treated  with 
great  kindness,  nearly  all  of  them  returned  at  no  distant  period,  and 
harmony  was  restored.  Mr.  Lathrop's  health  had  meanwhile  so  far 
improved  that  he  was  able  to  resume  his  accustomed  labours.  About 
this  time  he  preached  two  sermons  on  the  works  of  false  teachers,  en- 
titled, "  Wolves  in  Sheep's  Clothing,"  which  were  suggested  by  his 
bitter  experience  in  connection  with  Watkins ;  and  these  sermons  were 
printed,  and  have  passed  through  some  twelve  editions.  One  edition 
was  published  in  Edinburgh,  through  the  instrumentality  of  Dr.  Ers- 
kine,  and  the  work  was  highly  commended  in  some  of  the  British 
periodicals. 

In  1791,  he  was  honoured  with  the  degree  of  Doctor  of  Divinity 
from  the  college  at  which  he  had  graduated.  In  recording  this  fact, 
he  adds : — "  This  I  valued  as  a  token  of  respect  from  my  literary 
friends  ;  but  it  added  nothing  to  the  merit  of  the  recipient."  In  1811, 
the  same  degree  was  conferred  upon  him  by  Harvard  University.  In 
1792,  he  was  elected  a  Fellow  of  the  American  Academy  of  Arts  and 
Sciences.  In  1793,  he  was  elected  Professor  of  Divinity  in  Yale 
College ;  but  though  there  were  many  considerations  that  might  rea- 
sonably enough  have  influenced  him  in  favour  of  an  acceptance  of  the 
appointment,  he  nevertheless  decided  against  sundering  the  tie  that 
bound  him  to  his  people. 

Dr.  Lathrop  pursued  the  even  tenor  of  his  way,  supplying  regularly 
his  own  pulpit,  discharging  his  pastoral  duties  with  great  fidelity,  and 
often  going  abroad  to  assist  at  ordinations,  and  in  the  settlement  of  . 
ecclesiastical  difficulties,  until  the  last  Sabbath  in  March,  1818,  the  day 
which  completed  the  sixty-second  year  from  the  commencement  of  his 
labours  as  a  candidate.  In  consequence  of  the  increasing  infirmities 
of  age,  and  especially  of  the  great  imperfection  of  his  sight,  he  now 
made  known  his  purpose  to  withdraw  from  the  active  duties  of  the 
ministry,  and  requested  the  congregation  to  make  other  provision  for 
the  supply  of  the  pulpit.  On  this  occasion,  he  delivered  a  sort  of 
Valedictory  Discourse,  expressive  of  his  affectionate  regard,  and  full 


16  MEMOIR    OF    JOSEPH    LATHROP,  D.D. 

of  seasonable  counsels  and  cautions.  Though  he  was  unable,  from 
this  time,  to  read  even  the  productions  of  his  own  pen,  he  continued, 
for  several  months,  to  write  about  one  sermon  a  week  ;  which  was  read 
from  the  pulpit  by  his  son  ;  and  he  used  to  say  that  he  thought  his 
congregation  were  rather  gainers  by  his  blindness,  as  his  son  had  a 
much  better  delivery  than  ever  he  had.  Though  he  had  never  culti- 
vated the  habit  of  extemporaneous  speaking,  even  at  his  occasional 
lectures  in  the  outskirts  of  his  parish,  the  loss  of  his  vision  now  led 
him  to  try  his  powers  sometimes  in  this  way,  and  the  result  was  always 
most  satisfactory  to  his  hearers. 

On  the  25th  of  August,  1819,  the  sixty-third  anniversary  of  his 
own  ordination,  he  attended  the  ordination  of  his  colleague.  The 
Council,  in  making  the  appointments  for  the  day,  had  urgently  re- 
quested him  to  take  part  in  the  service ;  but  on  account  of  the  great 
uncertainty  of  his  health,  he  persistently  declined.  The  next  morn- 
ing, however — and  a  bright  and  beautiful  morning  it  was — as  he  was 
on  his  way  to  the  church  to  attend  the  ordination  services,  it  was  sug- 
gested to  him  that  it  would  greatly  gratify  the  audience  if  he  would 
offer  one  of  the  prayers,  and  as  he  seemed  rather  unusually  vigorous, 
perhaps  he  might  be  willing  to  make  the  effort.  He  readily  consented 
to  the  proposal ;  and  the  result  of  a  brief  consultation  among  some  of 
the  members  of  the  Council,  after  they  were  seated  in  the  pulpit,  was 
that  the  introductory  prayer,  or  prayer  before  the  sermon,  was  assigned 
to  him.  That  prayer  he  offered,  and  the  universal  verdict  of  the 
hearers  was  that  it  was  one  of  the  most  comprehensive,  appropriate, 
and  impressive  devotional  exercises  to  which  they  had  ever  listened. 

A  few  days  after  he  had  performed  this  service,  he  was  attacked  by 
an  alarming  form  of  disease,  (a  comatose  affection,)  to  which  he  had 
before  been  occasionally  subject,  and  from  which  there  seemed  now  to 
be  little  hope  of  his  recovery.  But  after  remaining  insensible  for 
about  two  days,  he  was  suddenly  restored  to  consciousness,  and  greeted 
his  anxious  friends  who  were  watching  at  his  bedside,  as  if  he  had  ac- 
tually come  back  from  a  visit  to  the  invisible  world.  He  began  imme- 
diately to  gather  strength,  and  after  a  few  days,  was  in  the  enjoyment 
of  his  accustomed  health.  He  seemed  to  regard  his  recovery  almost 
in  the  light  of  a  miracle. 

From  this  time  there  was  a  perceptible  waning  of  his  great  intellect, 
and  his  memory  especially  would  often  be  at  fault,  so  that  his  sentences 


MEMOIR    OF    JOSEPH    LATHROP,  D.  D.  17 

would  sometimes  be  left  unfinished,  and  the  fine  thought  which  he 
had  in  his  mind  would  be  lost  in  the  utterance.  He,  however,  con- 
tinued to  attend  public  worship,  and  occasionally  took  part  in  the  de- 
votional service  until  about  two  months  before  his  death.  His  last  pub- 
lic exercise  was  a  prayer  at  a  funeral  in  a  case  of  uncommon  affliction  ; 
and  he  could  not  have  uttered  himself  more  appropriately,  or  fluently, 
or  fervently,  at  any  period  of  his  life. 

On  the  Sabbath  next  succeeding  the  25th  of  August,  1820,  (the 
sixty-fourth  anniversary  of  his  ordination,)  he  attended  public  wor- 
ship, and  heard  a  discourse  on  the  responsibilities  of  a  Christian  minis- 
ter. The  train  of  thought  affected  him  deeply,  and  led  him,  as  he 
afterwards  remarked,  to  a  fresh  review  of  his  own  ministry.  To  a 
friend,  with  whom  he  returned  from  church,  he  made  substantially  the 
following  remarks  : — "  I  have  been  a  steward  for  a  long  time,  and  shall 
have  a  large  account  to  render.  I  often  think  of  it.  When  I  look 
back  upon  my  ministry,  I  find  great  cause  for  humility.  I  have  been 
an  unprofitable  servant,  and  my  only  hope  is  in  the  glorious  Redeemer. 
If  I  do  not  come  short  at  last,  it  will  be  not  on  account  of  any  wor- 
thiness in  me,  but  on  account  of  the  all-sufficiency  of  Christ.  I  think 
I  can  say  with  another,  that,  if  I  ever  arrive  at  that  blessed  world,  I 
shall  have  had  so  much  forgiven  me,  that  I  will  sing  the  praises  of  re- 
deeming love  in  as  loud  strains  as  any  saint  or  angel  there." 

The  last  day  of  October,  which  was  his  eighty-ninth  birth-day,  he 
observed  as  a  day  of  solemn  recollection  and  self-examination.  He 
remarked  to  a  friend  in  the  course  of  the  day,  that  he  had  been  re- 
viewing his  life,  and  he  found  it  had  been  crowded  with  blessings. 
He  then  said,  with  a  profusion  of  tears,  that  t  overwhelmed  him.  "  I 
have  endeavoured,"  he  added,  "  to  exercise  some  degree  of  gratitude, 
particularly  for  the  blessings  of  the  past  year,  but  I  have  not  yet  asked 
God  to  add  to  my  life  another  year,  and  have  not  determined  that  it  is 
my  duty  to  make  such  a  request." 

In  the  early  part  of  December,  it  became  apparent  both  to  himself 
and  his  friends,  that  the  time  of  his  departure  was  at  hand ;  but  he 
spake  of  it  with  solemnity  indeed,  but  without  the  semblance  of  agi- 
tation or  apparent  anxiety.  He  would  not  say  that  he  had  the  full 
assurance  of  faith,  but  he  often  remarked  that  his  confidence  in  the 
Saviour  was  so  strong  that  he  was  not  afraid  to  die.  A  few  days  be- 
fore his  death,  one  of  his  friends  remarked  to  him  that  it  must  be  a 


18  MEMOIR    OF    JOSEPH    LATHROP,  D.  D. 

comfort  to  him  to  reflect  that  he  had  lived  so  useful  a  life.  "  Oh  no," 
said  he,  "  I  find  little  consolation  from  anything  which  /  have  done. 
I  believe  I  have  endeavoured  to  be  diligent  in  my  profession,  but  every 
step  of  my  course  has  been  marked  by  imperfections.  I  have  conso- 
lation, I  trust,  in  the  prospect  of  death,  but  it  is  all  derived  from  the 
hope  which  I  have  built  on  the  atonement  of  my  Redeemer."  There 
was  a  simplicity,  a  naturalness  in  all  his  expressions,  that  showed  the 
operation  of  a  well-established  principle  of  Divine  grace.  To  the  last, 
his  demonstrations  were  characterized  by  the  dignity  and  courtesy  of 
the  gentleman,  and  the  generous  sensibilities  of  the  friend,  not  less 
than  the  graces  of  the  true  Christian.  On  the  day  preceding  his 
death,  a  neighbouring  minister,  who  had  called  to  take  his  final  leave 
of  him,  expressed  the  hope  that  he  had  the  needed  consolation  in  the 
prospect  of  death  ;  to  which  he  replied,  with  emphasis,  "  Yes,  I  have." 
Shortly  after  this,  he  became  apparently  insensible,  and  subsequently 
gave  no  sign  of  consciousness,  unless  it  were  by  fixing  himself  in  an 
attitude  of  devotion  for  a  few  moments  while  a  prayer  was  offered  at  his 
bedside.  He  died  on  Sabbath  morning,  the  31st  of  December,  1820, 
having  lived  eighty-nine  years  and  two  months.  His  funeral  was 
attended  by  a  large  concourse,  and  with  every  demonstration  of  the 
most  profound  respect,  on  Wednesday,  the  3d  of  January,  1821. 

Dr.  Lathrop  had  the  privilege  of  witnessing  several  interesting  revi- 
vals of  religion  under  his  ministry,  the  most  extensive  of  which  was  in 
the  years  1815  and  '16.  Though  he  was  now  burdened  by  the  infirmi- 
ties of  age,  the  deep  interest  he  took  in  the  passing  scene  seemed  to 
give  him  new  life,  and  he  laboured,  in  season  and  out  of  season,  with  a 
zeal  and  energy  worthy  of  a  young  man. 

Dr.  Lathrop  had  a  high  reputation  as  a  theological  teacher.  He 
fitted  about  twenty  young  men  for  the  ministry  at  different  periods, 
among  whom  was  Jesse  Appleton,  who  afterwards  became  President 
of  Bowdoin  College,  and  one  of  the  brightest  lights  of  the  New  Eng- 
land Pulpit. 

As  an  author  of  Sermons,  Dr.  Lathrop  is  one  of  the  most  volumin- 
ous and  respectable  which  the  country  can  boast.  Six  volumes  were 
published  during  his  life,  though  the  last  is  made  up  of  occasional 
sermons,  nearly  all  of  which  had  been  printed  before  in  pamphlet  form. 
Shortly  after  his  death,  a  seventh  volume  was  published,  with  a  brief 
memoir  of  his  life,  written   chiefly  by  himself.     The  first  volume  in 


MEMOIR    OF    JOSEPH    LATHROP,  D.  D.  19 

the  series  was  published  originally  in  1793  ;  and  the  rest  followed 
successively,  at  brief  intervals.  Several  of  the  volumes  have  passed 
to  a  second  edition.  In  1786,  a  small  volume  was  published,  entitled 
"A  Miscellaneous  Collection  of  Original  Pieces;  Political,  Moral  and 
Entertaining."  This  was  made  up  of  articles  which  he  had  contributed 
to  a  newspaper  in  Springfield.  The  following  is  a  list  of  his  occasional 
Sermons,  &c,  not  included  in  the  sixth  volume : — A  Letter  to  the 
Rev.  Associated  Pastors  in  the  County  of  New  Haven,  concerning  the 
Ordination  of  the  Rev.  John  Hubbard,  in  Meriden,  1770.  A  Sermon 
at  the  Funeral  of  the  Rev.  Robert  Breck,  1784.  A  Thanksgiving 
Sermon,  1786.  A  Sermon  on  occasion  of  the  Dismission  of  the  Rev. 
Joseph  Willard  from  the  church  in  North  Wilbraham,  1794.  A  Ser- 
mon on   American  Independence,  1794.     A   Thanksgiving  Sermon, 

1795.  A  Sermon  at  the  Interment  of  the  Rev.  Ebenezer  Gay,  D.  D., 
of  Sufheld,  1796.     A  Sermon  at  the  Interment  of  Mrs.  Mary  Gay, 

1796.  A  Sermon  at  the  Ordination  of  Heman  Ball,  at  Rutland,  Vt, 

1797.  A  Sermon  at  the  Dedication  of  Westfield  Academy,  1800. 
A  Century  Sermon,  1801.  A  Sermon  at  the  Ordination  of  Stephen 
Bemis,  at  Harvard,  1801.  A  Sermon  at  the  Interment  of  the  Rev. 
Noah  Atwater,  of  Westfield,  1802.  A  Sermon  before  the  Hampshire 
Missionary  Society,  1802.  Two  Sermons  on  the  Christian  Sabbath, 
1803.  A  Fast  Sermon,  on  the  Constancy  and  Uniformity  of  the  Divine 
Government,  1803.  A  Sermon  at  the  Ordination  of  Sylvester  Burt, 
at  Western,  Mass.,  1806.  A  Sermon  at  the  Ordination  of  Elisha  An- 
drews, at  Putney,  Vt.,  1807.  A  Sermon  at  the  Ordination  of  Thad- 
deus  Osgood,  as  an  Evangelist,  1808.  An  Address  of  the  Associated 
Ministers  of  the  Southern  District  of  the  County  of  Hampshire,  1810. 
A  Sermon  at  the  Ordination  of  Jesse  Fisher,  in  Windham,  (Scotland 
parish,)  Conn.,  1811.  A  Sermon  at  the  Institution  of  a  Foreign  Mis- 
sion Society,  1812.  A  Sermon  delivered  at  the  Second  Church  in 
Boston,  1812.  A  Sermon  before  the  Bible  and  Foreign  Missionary  Soci- 
ety of  the  County  of  Hampden,  1814.  Two  Sermons  on  the  Six- 
tieth Anniversary  of  his  Ordination,  1816. 

The  following  extracts  from  Dr.  Lathrop's  Autobiography,  may  help 
to  illustrate  certain  points  of  his  character : — 

"  My  steady  aim  in  preaching  has  been  to  promote  real  religion,  in 
temper  and  practice,  and  to  state  and  apply  the  doctrines  of  the  Gospel 
in  a  manner  best  adapted  to  this  end.     Keeping  this  end  in  view,  I  have 


20  MEMOIR    OF    JOSEPH    LATHROP,    D.D. 

avoided  unprofitable  controversy.  I  have  never  started  objections  against 
a  plain  doctrine  to  show  my  agility  in  running  them  down.  I  have 
been  careful  not  to  awaken  disputes,  which  were  quietly  asleep,  nor  to 
waste  my  own  nor  my  hearers'  time,  by  reproving  imaginary  faults  or 
indifferent  customs.  Among  these  I  have  reckoned  the  fashions  of 
dress.  I  was  once,  and  once  only,  requested  to  preach  against  prevail- 
ing fashions.  A  remote  inhabitant  of  the  parish,  apparently  in  a 
serious  frame,  called  upon  me  one  day,  and  pressed  the  necessity  of  bear- 
ing my  testimony  against  this  dangerous  evil.  I  observed  to  him  that, 
as  my  people  were  generally  farmers  in  middling  circumstances,  I  did 
not  think  they  took  a  lead  in  fashions — if  they  followed  them,  it  was 
at  a  humble  distance,  and  rather  to  avoid  singularity  than  to  encourage 
extravagance ;  that,  as  long  as  people  were  in  the  habit  of  wearing 
clothes,  they  must  have  some  fashion  or  other,  and  a  fashion  that 
answered  the  ends  of  dress,  and  exceeded  not  the  ability  of  the  wearer, 
I  considered  as  innocent  and  not  deserving  reproof.  To  this  he  agreed  ; 
but  said  what  grieved  him  was  to  see  people  set  their  hearts  so  much  on 
fashions.  I  conceded  that,  as  modes  of  dress  were  trifles,  compared 
with  our  eternal  concerns,  to  set  our  hearts  upon  them  must  be  a  great 
sin.  But  I  advised  him  to  consider  that  to  set  our  hearts  against  such 
trifles  was  the  same  sin  as  to  set  our  hearts  upon  them  ;  and  as  his 
fashion  differed  from  those  of  his  neighbours,  just  in  proportion  as  he 
set  his  heart  against  theirs,  he  set  his  heart  upon  his  own.  He  was 
therefore  doubly  guilty  of  the  very  sin  which  he  imputed  to  others. 
And  I  desired  him  to  correct  his  own  fault,  which  he  could  not  but  know, 
and  to  hope  that  his  neighbours  were  less  faulty  than  himself,  and  less 
faulty  than  he  had  uncharitably  supposed  them  to  be." 

"  1781,  Autumn.  Travelling  for  my  health,  I  called  at  a  tavern  for 
refreshment.  The  landlord  soon  introduced  to  me  a  gentleman  who, 
he  told  me,  was  a  Universalist.  I  supposed  his  aim  was  to  bring  for- 
ward a  dispute  on  the  subject  of  future  punishment.  After  customary 
civilities,  I  told  the  gentleman  my  health  was  not  good  ;  I  conversed 
but  little,  and  wholly  declined  disputes  ;  I  should,  however,  be  grati- 
fied if  he  would  give  me  his  opinion  on  the  controverted  question. 
He  was  very  courteous,  and  readily  answered  me  in  this  manner :  '  I 
will  state  my  opinion  by  reference  to  the  story  of  the  deliverance  of 
the  Hebrews  from  Egypt.  The  people  came  to  the  Red  Sea,  saw  the 
Egyptians  on  their   rear,  found   themselves  entangled   between  moun- 


MEMOIR    OF    JOSEPH    LATHROP,    D.  D.  21 

tains,  and  fell  into  murmuring  and  despair.  Moses  told  them  there 
was  no  danger — the  sea  would  open  a  way  for  their  escape.  They  did 
not  believe  it,  but  Moses  believed  it.  The  sea  opened,  and  they  arrived 
to  the  other  shore.  (He  should  have  remembered  that  the  Egyptians, 
pursuing  them,  were  all  drowned.)  The  people  were  now  as  safe  as 
Moses.  But  Moses,  by  his  faith,  had  the  comfort  of  the  deliverance 
beforehand.  To  apply  this  to  the  question  before  us — believers  and 
unbelievers  will  be  equally  safe  and  happy  in  the  other  world.  All 
the  difference  is  that  believers  have  the  comfort  of  salvation  in  this 
world,  which  unbelievers  have  not.' 

"  I  answered  him, '  Sir,  I  understand  your  system.  I  will  trouble  you 
only  to  give  me  an  explanation  of  one  passage  of  Scripture — l  These 
shall  go  away  into  everlasting  punishment.' 

"  '  The  explanation,'  said  he, '  is  very  easy.'  Christ  says, '  I  was  hun- 
gry, and  ye  gave  me  no  meat ;  thirsty,  and  ye  gave  me  no  drink,'  &c. 
These,  that  is,  these  sins,  these  unkind  dispositions,  shall  go  away  into 
everlasting  destruction  ;  shall  cease  and  be  no  more  known.' 

"  '  Very  well,'  I  replied,  '  now,  as  an  honest  interpreter  of  Scripture, 
you  will  adhere  to  your  own  rule.  The  Judge  says  to  them  on  his 
right  hand,  '  I  was  hungry,  and  ye  gave  me  meat ;  I  was  thirsty,  and 
ye  gave  me  drink,'  &c.  The  righteous,  that  is,  according  to  your  inter- 
pretation, these  righteous  dispositions,  these  kind,  hospitable  virtues 
shall  go  into  life  eternal.  You  have  disposed  of  the  vices  of  the 
wicked,  and  the  virtues  of  the  righteous.  Now  be  so  good  as  to  tell 
me  what  becomes  of  the  persons  themselves.'  He  gave  no  direct 
answer,  but  diverted  to  observations  foreign  to  the  question." 

"February,  1803.  Riding  alone  in  my  cutter,  I  passed  a  man  on 
foot  who  belonged  to  my  parish.  He  was  nearly  fifty  years  old — not 
a  man  of  the  most  blameless  character.  I  invited  him  to  ride  with 
me.  A  particular  incident  introduced  religious  conversation,  to  which 
he  seemed  not  averse.  I  had  before  conversed  with  him.  He  would 
always  receive  advice  and  reproof  without  offence,  and  never  would 
deny  the  faults  of  which  he  was  openly  guilty.     Our  conversation  was 

as   follows : — '  Mr. ,  why  do  you  not    attend    public    worship  V 

4  Because  I  think  it  will  do  no  good.  I  mean  to  be  an  honest  man — 
to  injure  no  man.'  '  So  far  is  well — no  man  can  be  a  real  Christian 
without  honesty.  But  this  alone  will  not  make  a  Christian.  There 
must  be  a  holy  heart — a  heart  to  love  Clod  ;  to  believe  in  Christ,  the 


22  MEMOIR    OF    JOSEPH    LATHROP,  D.  D. 

only  Saviour  of  lost  sinners.  There  must  be  a  conviction  of  sin,  a 
godly  sorrow  for  it,  a  hatred  of  it,  a  resolution  and  watchfulness  against 
it  in  all  its  forms,  and  especially  against  the  sins  that  most  easily  beset 
you ;  there  must  be  a  respect  for  all  God's  commandments,  and  a  hum- 
ble reliance  on  the  grace  and  mercy  of  God  through  a  divine  Re- 
deemer.' '  I  know  all  this,  and  I  know  I  am  a  sinner ;  and  I  would 
give  all  I  have  in  the  world  that  I  was  a  good  man.  I  desire  this 
above  all  things.'  'Why,  then,  are  you  not  a  good  man?'  'I  wish  I 
was,  but  I  can't  be.  I  can't  change  my  own  heart.  If  it  is  ever 
changed,  it  must  be  done  by  the  power  of  God's  Spirit.'  '  It  is  true 
that  for  a  change  of  heart  you  are  dependent  on  the  grace  of  God. 
But  there  are  some  things  which  you  can  do,  and  which  you  will  do, 
if  you  really  desire  to  be  a  good  man.  You  can  go  to  God's  house  on 
his  appointed  day.  That  is  the  place  where,  and  the  time  when,  you 
are  to  hope  for  God's  Spirit.  He  begets  men  by  the  word  of  truth. 
Therefore  be  swift  to  hear.  There  were  many  in  the  Apostles'  days 
who  received  the  Spirit  in  the  hearing  of  the  word  of  faith.  You  can 
withdraw  your  foot  from  the  place  of  temptation — you  can  lay  apart 
the  superfluity  of  naughtiness,  and  the  gross  forms  of  wickedness, 
which  oppose  the  Spirit.'  '  Yes,  I  can  do  all  this,  but  it  will  do  no 
good.  My  withdrawing  from  the  tavern  and  going  to  the  place  of 
worship  will  make  no  difference  in  my  case.  If  God  is  pleased  to 
send  his  Holy  Spirit  into  my  heart,  and  to  renew  it  by  his  immediate 
power,  I  shall  then  be  renewed.  If  not,  I  must  remain  as  I  am,  and 
take  my  destiny.  Nothing  that  I  can  do  will  make  my  case  better  or 
worse,  more  or  less  hopeful.  I  hope  God  will  do  something  for  me. 
When  he  does  it,  then  it  will  be  done.'  '  But,  my  friend,  you  cer- 
tainly deceive  yourself.  You  say  you  would  give  all  you  have  in  the 
world  that  you  was  a  good  man.  But  you  won't  give  your  bottle. 
They  who  are  sensual  have  not  the  Spirit.  But  if  you  will  not  re- 
nounce sensuality,  how  will  you  have  the  Spirit.  If  ever  you  become 
a  good  man,  you  will  become  a  temperate  man.  If  you  desire  to  be  a 
good  man,  be  a  temperate  man  now.  This  you  can  be.  If  you  would 
give  all  you  have  that  you  were  a  good  man,  you  will  give  so  much 
labour  as  to  go  to  God's  house  and  seek  him  there.  If  ever  you  be- 
come a  good  man,  you  will  do  this — why  will  you  not  do  it  now  ?  It 
is  manifest  you  do  not  wish  to  be  a  good  man.  You  will  not  relin- 
quish so  small  a  thing  as  your  bottle,  nor  take  so  small  a  walk  as  from 


MEMOIR    OF    JOSEPH    LATHROP,  D.  D.  23 

your  house  to  the  meeting-house,  though  you  know  that  so  long  as 
you  retain  the  former  and  neglect  the  latter,  you  cannot  be  the  man 
whom  you  say  you  wish  to  be.  You  are  like  those  of  whom  God  com- 
plains that  they  will  not  frame  their  doings  to  turn  to  him.  And  how 
will  he  pardon  you  for  this  ?'  By  this  time,  we  came  to  the  place 
where  it  Was  convenient  for  him  to  leave  me,  and  the  conversation 
ended.  I  do  not  know  that  it  had  any  effect.  He  seemed  to  be  sen- 
sible that  he  was  a  sinner,  and  to  think  that  it  was  no  fault  of  his  if  he 
continued  such ;  because  he  was  dependent  on  the  grace  of  God,  and 
his  eternal  destiny  was  fixed  by  God's  sovereignty,  and  fixed  uncon- 
ditionally. In  his  last  sickness,  which  was  not  many  years  after, 
he  was,  to  appearance,  in  a  serious  and  thoughtful  state  of  mind — 
was  desirous  of  prayers  from  others.  And  he  said  he  employed  him- 
self in  prayer  all  his  time.  He  condemned  his  past  manner  of  life, 
and  seemed  to  have  some  reliance  on  Divine  mercy." 

"  A  poor  man,  not  of  the  best  character,  came  to  my  house  one 
morning  in  great  agitation,  and  said  to  me  : — '  You  requested  me  to 
work  for  you  to-day  ;  and  I  told  you  I  would  ;  but  there  has  something 
happened  in  my  house,  which  distresses  me  to  such  a  degree  that  I 
have  no  heart  to  work.  My  wife,  as  she  was  tying  her  child's  shoe, 
perceived  a  drop  of  fresh  blood  on  her  own  finger  ;  and  we  can  find  no 
cause  from  which  it  proceeded.  We  think  it  must  be  supernatural. 
My  wife  thinks  it  is  a  sign  that  one  of  the  family  will  soon  die  ;  and  she 
singles  me  out  as  the  victim.'  It  seems  she  was  willing  rather  to  part 
with  her  husband  than  go  herself.  Had  the  blood  fallen  on  his  finger, 
I  imagine  she  would  not  so  readily  have  appropriated  the  warning  as 
she  now  applied  it  to  him.  The  man  asked  me  what  I  thought  of  the 
matter.  I  answered  him  to  this  purpose  : — '  Whether  the  blood  be 
from  a  natural  or  supernatural  cause  we  need  not  inquire.  Be  it  which 
it  may,  it  is  no  proof  that  you  will  die.  Of  this  you  need  no  proof. 
You  know  you  must  die,  and  may  die  soon.  If  you  have  not  thought 
of,  and  prepared  for,  such  a  certain  and  solemn  event,  it  is  high  time 
you  had.  If  this  blood,  falling  in  such  a  manner  on  your  wife's  finger, 
should  prove  the  occasion  of  awakening  you  to  repentance  of  sin,  and 
newness  of  life,  it  will  do  you  no  harm,  but  infinite  benefit.  Make  this 
improvement  of  it,  and  all  will  be  well.  You  have  nothing  to  fear 
from  the  blood — your  only  danger  is  from  yourself.'  The  terror  in  a 
few  days  subsided  ;  no  calamitous  event  followed ;  the  man  still  ap- 


24  -MEMOIR    OF    JOSEPH    LATHROP,    D.  D. 

pearecl  the  same  as  he  had  been  before.  Sudden  frights  seldom  pro- 
duce lasting  reformations." 

The  following  sketch  of  Dr.  Lathrop's  character  is  extracted  from 
the  sermon,  preached  by  his  colleague,  on  the  occasion  of  his  funeral  : 

"  The  character  of  Doctor  Lathrop,  as  a  man,  was  made  up  of  a 
rare  assemblage  of  interesting  qualities.  Perhaps  it  is  not  too  much 
to  say  that  he  possessed  an  intellect  of  the  first  order.  If  the  cast  of 
his  mind  was  less  bold  than  that  of  some  other  great  men,  there  are 
few  whose  intellectual  operations  are  equally  rapid,  distinct  and  origi- 
nal. His  discernment  of  character  seemed  almost  intuitive.  In  the 
investigation  of  truth,  his  mind  was  accustomed  to  range  through  the 
whole  field  of  evidence,  and  finally  arrive  at  its  conclusion  by  a  path 
so  luminous,  that  few  could  trace  it  without  perfect  conviction.  Mul- 
titudes can  testify,  with  what  delight  they  have  listened  to  his  conver- 
sation, when  his  mind  has  seemed  to  dart  like  lightning  through  a  dif- 
ficult subject,  and  by  a  single  effort,  to  relieve  it  from  all  its  obscurity. 

"  One  of  the  features,  by  which  his  intellectual  character  was  strongly 
marked,  was  an  uncommon  power  of  invention.  Some  of  his  ideas,  on 
almost  every  subject,  were  peculiarly  hi-,  own  ;  and  even  those  which 
were  comparatively  trite,  could  not  pass  through  his  mind,  without  re- 
ceiving a  tinge  of  originality.  His  imagination,  though  originally  pro- 
lific, was  disciplined  with  the  strictest  care,  and  oftener  delighted  by 
its  gentle  and  delicate  touches,  than  overpowered  by  its  awful  sublim- 
ity and  magnificence.  It  was  his  to  wander  in  the  calm  sunshine  of 
heaven,  and  amidst  the  softer  and  more  beautiful  scenes  of  creation, 
rather  than  to  move  in  the  whirlwind,  or  mount  in  the  storm.  A  vein 
of  brilliant  but  chastened  humour  frequently  appeared  in  his  conversa- 
tion, which,  while  it  always  gave  a  charm  to  his  intercourse  with  his 
friends,  never  left  an  impression  unfavourable  to  the  strict  delicacy  of 
his  feelings,  or  the  dignity  of  his  character. 

"  The  qualities  of  his  heart,  also,  all  who  knew  him  will  acknowledge, 
were  peculiarly  excellent.  Benevolence  marked  his  whole  deportment. 
The  more  private  and  endearing  relations  of  life  he  sustained  with  the 
utmost  dignity  and  affection  ;  and  never  seemed  more  in  the  sphere  for 
which  Providence  designed  him,  than  when  mingling  in  the  social  en- 
joyments of  his  own  fireside.  In  his  common  intercourse,  he  was  un- 
usually affable  and  communicative,  and  accommodated  himself,  with 
peculiar  felicity,  to  the  characters  of  those  with  whom  he  conversed. 


MEMOIR    OF    JOSEPH    LATHROP,    D.  D.  20 

To  all  his  other  amiable  and  social  qualities  were  added  an  unusual 
serenity,  and  cheerfulness  of  temper,  which  gave  to  his  old  age  a 
charm,  as  rare  as  it  was  delightful. 

"  His  manners  were  the  simple  effusion  of  his  amiable  and  excellent 
feelings.  Without  any  of  that  severity  or  ostentation  which  are  so 
often  mistaken  for  the  concomitants  of  greatness,  he  was  uniformly 
mild  and  unobtrusive.  Though  it  was  impossible  to  be  long  in  his 
presence  without  an  impression  of  his  superiority,  that  impression  was 
never  assisted  by  anything  like  personal  display.  His  politeness  was 
of  the  highest  kind.  It  was  nature  speaking  in  all  her  simplicity  and 
loveliness  through  his  whole  deportment. 

"  As  a  Christian,  Doctor  Lathrop  was  also  in  no  small  degree  dis- 
tinguished. If  we  were  to  attempt  to  describe  his  religious  character 
in  a  single  word,  we  should  say  that  it  was  eminently  consistent.  He 
was  equally  remote  from  the  intemperate  heat  of  enthusiasm  on  the 
one  hand,  and  that  miserable,  lifeless  system  which  excludes  all  exer- 
cise of  the  affections  on  the  other.  It  was  his  favourite  maxim,  that 
the  evidence  of  a  Christian  temper  is  not  so  much  to  be  sought  in  oc- 
casional fervours,  as  in  a  consistent,  pious,  and  exemplary  deportment. 
Those  who  knew  him  best  are  most  ready  to  testify  in  what  rich  abun- 
dance he  brought  forth  the  fruits  of  the  Spirit ;  how  frequent,  fer- 
vent, and  affectionate  was  his  communion  with  his  God  ;  how  exem- 
plary were  his  patience  and  fortitude  under  the  pressure  of  deep  afflic- 
tion, and  the  accumulated  infirmities  of  age  ;  how  inoffensive,  and  for- 
bearing, and  charitable  he  was  in  all  his  intercourse  with  the  world  ; 
how  much  disposed  to  mourn  over  the  deficiencies  and  sins  of  his  life, 
and  give  to  God  all  the  glory  of  his  salvation  ;  how  benign,  joyful,  and 
even  rapturous  was  the  spirit  with  which  he  sometimes  spake  of  his 
approaching  departure,  and  his  entrance  upon  that  rest  which  remains 
for  the  people  of  God.  The  glorious  plan  of  redemption  was  the  theme 
which  occupied  his  mind  above  every  other  ;  and  while  absorbed  in 
meditation  on  this  wonderful  subject,  he  seemed  almost  to  rise  above 
these  regions  of  mortality,  and  anticipate  the  transports  of  the  re- 
deemed. It  was  his  usual  practice  to  devote  the  first  and  last  moments 
of  every  day  to  solemn  self-examination,  meditation,  and  prayer.  In 
this  exercise,  he  has  been  heard  to  say,  that  he  found  great  satisfaction 
and  profit ;  and  there  is  no  doubt  that  it  contributed  much  to  the  sta- 
bility and  elevation  of  his  Christian  character. 
4 


26  memoir   or  JOSEPH   LATHROP,  d.d. 

"  But  the  most  interesting  view  of  Doctor  Lathrop's  character  re- 
mains yet  to  be  exhibited  ;  It  was  as  a  minister  of  Jesus  that  his 
reputation  shone  with  the  most  unclouded  splendour.  To  his  compre- 
hensive intellect  and  exalted  piety  was  added  all  that  acquired  minis- 
terial furniture,  which  is  necessary  to  constitute  a  great  theologian. 
From  the  straitened  advantages  of  his  early  theological  education,  as 
well  as  from  the  constant  pressure  of  parochial  duties  in  after  life,  it 
was  not  to  be  expected  that  his  reading  should  be  so  extensive  or  vari- 
ous, as  that  of  many  others,  who  are  placed  in  more  propitious  circum- 
stances. He  was,  however,  familiar  with  the  most  distinguished  theo- 
logical writers,  and  could  analyze,  at  pleasure,  many  important  contro- 
versies in  the  Christian  Church.  The  science  of  theology  he  had 
carefully  studied  in  all  its  parts  and  connections.  The  system  of  truth 
which  he  found  in  the  Bible,  and  to  which  he  steadfastly  adhered, 
was  that  of  which  salvation,  by  the  atoning  blood  and  life-giving  Spirit 
of  Christ,  is  the  prominent  feature.  Here  he  often  declared,  he  rested 
his  hope  of  heaven  ;  and  that  if  the  great  doctrine  of  atonement  were 
taken  away,  there  was,  in  his  view,  nothing  left  in  the  gospel,  to  meet 
the  necessities  of  a  sinner.  At  the  same  time,  his  enlarged  views  of 
Christianity  led  him  to  place  a  due  estimate  upon  every  part  of  evan- 
gelical truth.  The  system  of  doctrines  and  precepts,  revealed  in  the 
gospel,  was,  to  his  apprehension,  a  harmonious  and  beautiful  whole  ; 
every  part  of  which,  though  not  absolutely  essential  to  salvation,  bears 
the  impress  of  truth  and  Divinity. 

"As  a  preacher,  Doctor  Lathrop  undoubtedly  held  no  ordinary  rank. 
He  never  conducted  his  hearers  into  the  field  of  metaphysical  and 
refined  speculation,  but  was  contented  to  preach  the  truth  as  it  is  in 
Jesus.  His  discourses  were  remarkable  for  a  practical  exhibition  of 
gospel  truth ;  for  a  strict  and  ingenious  analysis  of  his  subject ;  for 
abounding  with  lively,  impressive  sentiment,  and  deep  and  critical 
views  of  human  nature,  and  for  a  simplicity  and  perspicuity  of  method, 
sentiment  and  expression,  which  rendered  them  alike  intelligible  to 
the  most  illiterate,  and  gratifying  to  the  most  refined  of  his  hearers. 
It  is  a  common  observation  among  preachers,  that  the  great  truths  of 
the  gospel,  from  the  peculiar  constitution  of  the  human  mind,  lose 
much  of  their  effect,  by  being  often  repeated  ;  but  Doctor  Lathrop 
possessed  the  rare  talent  of  making  the  text  of  every  discourse  so  promi- 
nent, that  while  he  kept  constantly  in  view  the  same  cardinal  truths, 


MEMOIR    OF    JOSEPH    LATHROP,    D.  D.  27 

his  hearers  were  perpetually  gratified  with  novelty.  Though  he 
preached  all  the  doctrines  of  the  gospel  affectionately  and  faithfully, 
he  never  introduced  controversy  into  the  pulpit,  unless  some  exigency 
manifestly  required  it.  As  a  writer  of  occasional  sermons,  it  may  be 
doubted  whether  he  was  exceeded  by  any  preacher  of  his  day.  His 
peculiarly  fertile  and  inventive  genius  supplied  him  with  materials  ap- 
propriate to  every  occasion.  He  composed  with  great  rapidity,  and,  it 
would  seem,  with  less  intellectual  effort  than  most  writers  of  eminence. 
He  has  left  behind  him  about  five  thousand  manuscript  sermons,  a 
noble  monument  of  his  piety,  talents,  and  industry. 

"  In  his  devotional  exercises,  he  was  peculiarly  fervent,  appropriate 
and  instructive.  His  occasional  prayers  were  so  remarkably  pertinent, 
that  no  circumstance,  which  could  excite  sympathy  or  interest,  seemed 
to  be  overlooked.  While  the  pious  mind  attended  upon  these  exer- 
cises with  delight  and  edification,  it  was  impossible  to  resist  the  impres- 
sion, that  his  heart  was  warmed  with  the  true  spirit  of  a  disciple. 
Those  of  us,  my  hearers,  who  have  so  often  been  privileged  to  accom- 
pany him  to  the  throne  of  grace,  will  never  forget  the  affectionate 
fervour  which  seemed  to  glow  in  every  petition,  the  exalted  strain  of 
evangelical  sentiment,  the  expressions  of  deep  humility  and  unfeigned 
confidence  in  the  merits  of  the  Redeemer,  and  the  tender  and  anima- 
ting benedictions  which  he  pronounced  upon  his  beloved  people.  The 
interests  of  his  congregation  were  peculiarly  near  his  heart,  and  his 
prayers  were  never  more  fervent,  than  while  he  was  commending 
them,  in  all  the  tenderness  of  a  father,  to  the  blessings  of  his  Father 
in  heaven. 

"  His  manner  in  the  pulpit,  as  I  am  informed,  was  natural,  solemn, 
and  impressive.  Without  possessing,  in  a  high  degree,  the  graces  of 
elocution,  there  was  a  dignified  and  reverent  style  of  address  which 
gave  importance  to  every  sentiment  that  he  uttered.  It  was  the  unaf- 
fected expression  of  a  heart  impressed  and  elevated  by  a  sense  of  the 
presence  and  majesty  of  Jehovah. 

"  In  his  pastoral  intercourse,  he  was  uncommonly  attentive  to  the 
peculiar  circumstances  of  his  flock,  and  disposed  to  make  great  personal 
sacrifices,  for  the  sake  of  preserving  their  union  and  prosperity.  Above 
all,  he  was  an  eminent  example  of  prudence.  He  was  cautious,  with- 
out being  timid  ;  familiar,  without  sacrificing  his  dignity  ;  condescend- 
ing, without  abandoning  what  he  believed  to  be  the  principles  of 


28  MEMOIR    OF    JOSEPH    LATHROP,  D.  D. 

duty.  In  cases  of  difficulty,  his  people  always  found  in  him  a  coun- 
sellor, in  whose  decisions  they  could  trust  with  unwavering  confidence. 
In  seasons  of  affliction,  they  found  him  alive  to  all  their  sorrows  and 
ready  to  commend  them  to  the  God  of  all  grace  and  comfort.  They 
only,  who  have  known  and  loved  him  as  their  minister,  can  form  an 
adequate  idea  of  the  tenderness  and  dignity,  with  which  he  sustained 
the  pastoral  relation. 

"  As  a  ruler  in  the  church,  few  men  have  been  more  eminently  dis- 
tinguished. His  excellent  judgment  and  consummate  prudence,  united 
with  a  deep  discernment  of  character,  and  an  extensive  acquaintance 
with  ecclesiastical  government,  eminently  qualified  him  to  be  entrusted 
with  the  most  important  interests  of  the  church.  The  numerous  in- 
stances, in  which  his  advice  has  been  solicited  in  doubtful  and  perplex- 
ing cases,  show  in  what  estimation  his  character  as  a  counsellor  has 
been  held  by  the  Christian  public.  His  talent  at  composing  differences 
was  almost  peculiar  to  himself.  He  has  more  than  once,  when  called 
to  act  as  mediator,  in  the  heat  of  controversy,  extinguished  the  flame 
of  animosity  and  discord,  and  dropped  upon  the  conflicting  parties  the 
mantle  of  kindness  and  benignity. 

"  It  would  be  a  grateful  employment,  did  time  permit,  to  dwell  upon 
many  other  features  of  Doctor  Lathrop's  character,  but  we  must  leave 
to  your  own  recollection,  to  fill  up  the  imperfect  outline  which  has  been 
presented.  We  do  not  pretend  that  he  was  free  from  the  infirmities 
of  human  nature,  or  hold  him  up  to  you  as  a  model  of  Christian  per- 
fection ;  but  for  intellectual  greatness,  for  the  most  amiable  and  kind 
affections,  for  exemplary  prudence  and  enlightened,  consistent  piety, 
we  believe  that  few  men  have  sustained  a  more  exalted  character. 
Multitudes  who  have  only  heard  of  the  splendour  of  his  virtues,  will 
contemplate,  in  his  death,  the  extinction  of  one  of  the  brightest  lumina- 
ries of  the  church  ;  while  those  who  have  been  blessed  with  his  instruc- 
tions and  example,  who  have  revered  him  as  a  pastor  and  loved  him 
as  a  father,  will  delight  to  embalm  his  memory  in  the  most  grateful 
and  tender  recollections." 


AN    EXPOSITION 


PAUL'S  EPISTLE  TO  THE  EPHESIANS. 


SERMON   I. 


INTRODUCTORY    SERMON    ON    THE    EVIDENCES    OF    THE    GOS- 
PEL, AND    THE    GENUINENESS    OF    PAUL'S    EPISTLES. 

Acts  xxvi.  16,  17. — I  have  appeared  unto  thee  for  this 
purpose,  to  make  thee  a  minister  and  a  witness  both  of 
these  things  which  thou  hast  seen,  and  of  those  things 
in  the  which  I  will  appear  unto  thee  ;  delivering  thee 
from  the  people,  and  from  the  Gentiles,  unto  whom  now 
I  send  thee. 

Paul,  in  the  preceding  verses,  declares  before  Agrippa, 
the  time  and  manner  of  his  conversion  to  the  faith  of 
Christ,  and  the  extraordinary  circumstances  which  attended 
it.  And,  in  the  words  now  read,  he  subjoins  an  account 
of  the  commission,  which  he  received  from  Christ,  to 
preach  his  gospel  among  the  Jews,  and  especially  among 
the  Gentiles. 

The  singular  method,  which  Jesus  took,  to  convince 
Paul  of  the  truth  of  the  gospel,  was  not  out  of  partial 
favour  to  him,  for  surely  he  had  done  nothing  to  recom- 

29 


30  EVIDENCES    OF    THE    GOSPEL.  Serai.  I. 

mend  himself,  but  rather  out  of  a  general  benevolence  to 
mankind ;  for  this  man  was  a  chosen  vessel,  a  suitable  in- 
strument to  convey  Christ's  name  among  them.  Jesus 
miraculously  appeared  to  him  to  make  him  a  minister  of 
the  gospel,  and  a  witness  of  those  facts  by  which  its  truth 
is  supported.  And  having  furnished  him  for  his  work, 
Jesus  sent  him  forth  to  publish  the  doctrines,  and  display 
the  evidences  of  the  gospel  among  the  people  of  the  Jews, 
and  among  the  heathen  nations. 

The  words  teach  us,  that  "  the  Apostle  Paul  was  a 
notable  and  illustrious  instrument  in  spreading  the  know- 
ledge and  confirming  the  truth  of  the  religion  of  Christ." 
Such  he  appears  from  the  history  given  of  him  in  the 
Acts  of  the  Apostles,  and  from  the  writings  which  he 
himself  has  left  for  the  use  of  the  church. 

My  design  is  to  give  a  summary  view  of  the  evidences 
of  Christianity,  and  particularly  to  illustrate  the  evidences 
derived  from  the  conversion,  preaching  and  writings  of 
this  eminent  minister  and  witness. 

The  Christian  religion  does  now  exist,  and  for  many 
ages  it  has  existed  in  the  world.  To  account  for  its  exist- 
ence, without  admitting  its  truth,  it  is  impossible :  for  it 
did  not  take  place  by  the  influence  of  human  authority,  or 
the  terror  of  military  power,  but  by  familiar  instructions  and 
obvious  miracles.  The  credit  of  it  depends  on  these  plain 
facts :  that  about  eighteen  hundred  years  ago,  there  arose 
in  Judea  an  extraordinary  person,  called  Jesus  of  Nazareth, 
who  declared  himself  to  be  divinely  sent  into  the  world, 
as  an  Instructor,  Reformer,  and  Saviour  of  men ;  that  he 
lived  a  most  virtuous  and  holy  life ;  that  he  taught  a  reli- 
gion in  some  respects  new,  in  many  respects  more  perfect 
than  had  ever  been  taught  before,  and  in  all  respects  pure 
and  excellent ;  that  he  wrought  many  great  and  astonish- 
ing miracles ;  that  he  foretold  many  things,  humanly  im- 


Actsxxvi.  16,  17.       EVIDENCES    OF    THE    GOSPEL.  31 

probable,  which  were  verified  in  event;  that  he  suffered 
death  by  a  public  crucifixion,  and,  on  the  third  day,  rose 
again,  and  appeared  to  many  in  different  times  and  places, 
not  only  to  single  persons,  but  to  companies,  and  to  more 
than  five  hundred  at  once,  and  frequently  to  those  who 
had  most  intimately  known  him  before  his  death,  and  who 
consequently  could  not  mistake  another  person  for  him ; 
that  after  about  forty  days,  he,  in  the  presence  of  a  large 
concourse  of  disciples,  visibly  ascended  on  high,  and  dis- 
appeared from  the  admiring  spectators ;  that,  soon  after 
this,  according  to  his  previous  promise,  the  disciples  whom 
he  had  chosen  to  be  the  witnesses  of  his  works  and  the 
ministers  of  his  word,  were  endued  with  extraordinary 
gifts,  qualifying  them  to  go  forth  and  proclaim  his  religion 
in  the  world. 

If  such  facts  as  these  did  really  exist,  the  religion  of  the 
gospel  is  indubitably  true.  They  who  disbelieve  the  gos- 
pel, must  deny  that  there  ever  was  such  a  man,  or  that  he 
ever  wrought  such  miracles,  and  died  and  rose  again  in 
the  manner  alleged. 

Miracles,  which  are  effects  produced  above  the  com- 
mon powers,  and  in  a  way  different  from  the  stated  course 
of  nature,  plainly  discover  God's  immediate  interposition. 
From  the  goodness  and  veracity  of  God,  we  may  conclude, 
that  he  never  will  immediately  interpose  to  give  such  cre- 
dibility to  a  falsehood,  that  men,  inquiring  honestly,  and 
judging  rationally,  must  receive  it  as  a  truth. - 

The  miracles  of  Christ,  (admitting,  for  the  present,  the 
Christian  history  to  be  true,)  were  great  and  numerous ; 
and  he  constantly  appealed  to  them  as  evidences  of  the 
divinity  of  his  mission  and  doctrines.  To  suppose,  that, 
in  such  a  case,  God  should  enable  an  impostor  to  perform 
these  marvellous  works,  which  are  related  of  Jesus,  is 
contrary  to  all  our  ideas  of  the  divine  character. 


32  EVIDENCES    OF    THE    GOSPEL.  Serm.  I. 

They  who  saw  Christ  heal  the  sick,  raise  the  dead,  cast 
out  devils,  and  still  the  storms;  they  who  saw  him  yield 
himself  to  death,  and  then,  exactly  according  to  his  pre- 
diction, return  from  the  grave,  ascend  into  heaven,  and 
shed  down  on  his  disciples  the  promised  gifts  of  his  Spirit ; 
especially  they  who  felt  themselves  partakers  of  these  won- 
derful gifts,  could  not  doubt,  but  that  he  was,  what  he  de- 
clared himself  to  be,  the  Son  of  God  and  the  Saviour  of 
men,  and  that  his  religion  was  a  heavenly  institution. 

The  disciples  of  Jesus  (allowing  that  there  were  such 
persons)  were  credible  witnesses  of  these  facts;  for  they 
related  them  as  matters  which  fell  under  their  own  obser- 
vation. That  which  they  saw  and  heard,  they  declared 
to  the  world.  Whether  they  really  saw  the  dead  arise, 
the  sick  and  lame  restored  to  health  and  soundness,  thou- 
sands fed  with  a  few  small  loaves;  whether  they  them- 
selves were  able  to  work  miracles  and  speak  with  divers 
tongues ;  whether  Jesus,  who  was  crucified,  actually  arose 
and  appeared  to  them ;  whether  they  conversed  with  him, 
saw  his  wounds  and  heard  his  instructions;  were  facts  in 
which  they  could  not  be  deceived.  If,  then,  their  relation 
was  not  true,  they  must  have  intended  to  deceive  man- 
kind. 

But  it  is  not  conceivable,  that  they  should  have  such  a 
dishonest  intention.  For  by  their  testimony  to  the  mira- 
cles and  resurrection  of  Christ,  they  exposed  themselves 
to  poverty,  reproach,  misery,  and  death.  And  it  cannot 
be  imagined,  that  a  number  of  men  should  deliberately 
associate  to  sacrifice  every  thing  that  is  dear  in  life,  and 
even  life  itself,  for  the  sake  of  imposing  on  the  world  a 
falsehood,  which  never  would  do  mankind  or  themselves 
any  good ;  that  they  should  persevere  in  this  design  after 
they  began  to  feel  its  consequences ;  that  they  should  per- 
sist in  it  until  death ;  that  never  a  single  man  should  de- 


Actsxxvi.  16,17.        EVIDENCES    OF    THE    GOSPEL.  33 

sert  the  cause  and  discover  the  fraud.  This  would  sur- 
pass all  miracles. 

If  their  design  had  been  a  fraud,  it  might,  in  the  time 
of  it,  have  been  easily  detected  and  suppressed. 

The  facts,  which  they  relate,  they  declared,  were  done 
publicly  and  recently,  and  that  they  were  known  and  re- 
membered by  many  then  living.  If  there  had  been  no 
such  person  as  Jesus  Christ,  or  if  he  had  performed  no 
such  miracles  as  are  ascribed  to  him,  no  credit  would 
have  been  given  to  their  report. 

The  disciples  of  Jesus  had  enemies  who  wished  to  con- 
found them.  The  Jewish  rulers  spared  no  pains  to  sup- 
press the  Christian  cause.  Their  enmity  to  it  would  have 
excited  them  to  convict  the  witnesses  of  falsehood,  if  they 
had  not  known  that  the  facts  asserted  were  indisputable. 
If  they  had  discovered  any  fraud,  they  would  immediately 
have  made  it  public.  As  they  never  denied  the  facts,  but 
only  studied  to  evade  the  conclusion  drawn  from  them, 
they  must  have  been  convinced,  that  the  facts  themselves 
were  undeniable. 

These  witnesses  have  left  a  written  testimony  which 
has  come  down  to  us  with  every  desirable  circumstance 
of  credibility. 

There  are  four  men  who  have  professedly  written  dis- 
tinct histories  of  the  life,  ministry  and  works  of  Jesus 
Christ.  Two  of  them,  Matthew  and  John,  were  his 
attendant  disciples  from  the  beginning  to  the  end  of  his 
public  life.  The  other  two,  Mark  and  Luke,  were  con- 
temporary and  conversant  with  his  disciples.  Four  others, 
Peter,  James,  Jude,  and  Paul,  have  written  epistles  to  par- 
ticular societies  of  Christians,  or  to  Christians  in  general. 
In  these  epistles,  they  recognize  the  character,  assert  or 
allude  to  the  miracles,  and  teach  the  doctrines  of  Jesus, 
in  substance,  as  they  are  related  by  the  before-mentioned 


34  EVIDENCES    OF    THE    GOSPEL.  Serm.  I. 

historians.  Three  of  these  letter-writers  were  Christ's 
disciples.  The  last  was  a  contemporary  Jew,  a  man  of 
uncommon  zeal,  learning,  and  ability ;  much  conversant 
in  public  affairs;  for  a  while  an  enemy  to  Christianity, 
but  afterward  converted  to  the  belief  of  it.  So  that  the 
Christian  history  stands  on  the  credit  of  eight  different 
persons,  most  of  them  disciples,  and  all  of  them  contem- 
poraries of  Christ.  They  wrote  separately,  on  different 
occasions,  without  any  appearance  of  concert;  and  yet 
they  all  substantially  agree.  These  writings  were  re- 
ceived as  genuine  in  the  time  when  the  authors  lived,  and 
in  the  next  succeeding  age,  and  from  age  to  age,  ever 
since,  down  to  the  present  time.  There  is  no  ancient 
history  extant,  which  is  so  completely  authenticated. 

The  conversion,  ministry,  and  epistles  of  the  Apostle 
Paul  afford  strong  and  undeniable  evidence  of  the  truth 
of  the  Christian  religion.  To  these  I  shall  now  pay  par- 
ticular attention. 

The  account,  which  we  have  of  him,  is  given  by  Luke 
in  his  history  of  the  Acts  of  the  Apostles.  This  Luke 
appears  to  have  been  a  man  of  learning;  such  his  writ- 
ings show  him  to  be.  He  was  an  esteemed  and  eminent 
physician;  so  Paul  calls  him.  He  was  admitted  to  an 
acquaintance  with  men  of  the  first  distinction ;  as  appears 
by  the  dedication  of  his  works  to  the  most  excellent 
Theophilus.  He  was  highly  regarded  among  the  Chris- 
tians of  his  time,  and  his  praise,  for  the  gospel  which  he 
wrote,  was  in  all  the  churches.  He  was  an  intimate  com- 
panion of  St.  Paul,  and  accompanied  him  for  a  consider- 
able time  in  his  travels.  From  him  we  have  particular 
information  concerning  Paul's  early  life,  remarkable  con- 
version, and  subsequent  conduct :  and  every  thing  related 
by  Luke  we  find  confirmed  in  the  writings  of  Paul  him- 
self. 


Actsxxvi.16,17.  EVIDENCES    OF    THE    GOSPEL.  35 

Paul,  who  was  a  Jew  by  nation,  had  been  educated  in 
the  rigid  principles  of  the  sect  called  Pharisees,  and 
formed  to  eminent  learning  in  the  celebrated  school  of 
Gamaliel.  He  was  a  man  of  distinction  among  his  coun- 
trymen, and  famous  for  his  zeal  in  opposing  Christianity. 
His  worldly  interest  and  preferment,  the  sentiments  im- 
bibed from  his  education,  and  the  prevalent  opinion  of  the 
Jewish  rulers  and  priests,  all  concurred  to  fill  him  with 
violent  prejudices  against  the  gospel  of  Christ.  In  human 
view,  no  man  was  more  unlikely  than  he,  to  be  converted 
to  the  belief  of  it;  and  no  time  was  more  unpromising 
for  his  conversion  than  that  in  which  it  took  place.  He 
had  just  consented  to,  and  assisted  in  the  execution  of  an 
eminent  preacher  of  the  gospel.  Breathing  out  threat- 
ening and  slaughter  against  the  disciples  of  the  Lord,  he 
had  sought  and  obtained  from  the  Jewish  high  priest  a 
commission  to  bind  and  bring  to  Jerusalem  for  public  pun- 
ishment all,  both  men  and  women,  whom  he  found  profess- 
ing the  faith  of  Jesus  Christ.  And  for  the  execution  of 
this  bloody  commission,  he  was  now  going  to  Damascus. 
His  zeal  against  the  gospel  was,  at  this  time,  wound  up  to 
the  highest  strain.  Who  would  suspect,  that  this  man 
should  become  a  Christian  ?  But  so  it  was.  When  he 
came  near  to  Damascus,  he  was,  at  noon-day,  suddenly 
surprised  with  a  light  from  heaven,  far  exceeding  the 
brightness  of  the  sun.  This  was  followed  with  an  articu- 
late voice,  calling  him  by  name,  expostulating  with  him 
for  his  persecution  of  the  church  of  Christ,  and  warning 
him  of  the  ruin  which  he  would  bring  on  himself.  Struck 
with  conviction  of  his  guilt,  Paul  inquired,  "  Lord,  what 
wilt  thou  have  me  to  do  7"  The  same  voice  directed  him 
to  proceed  on  his  journey  into  the  city,  where  he  should 
meet  with  instructions  adapted  to  his  case.  In  conse- 
quence of  this  vision  he  fell  blind.     He  was  led  by  some 


36  EVIDENCES    OF    THE    GOSPEL.  Serin.  I. 

of  the  company  which  attended  him,  into  the  city.  There 
he  spent  his  time  in  prayer.  After  some  days  a  Chris- 
tian disciple  came  to  him,  related  to  him  the  purpose  of 
the  vision,  and  restored  him  to  his  sight  by  laying  his 
hands  on  him  in  the  name  of  Christ.  Soon  after  this, 
Paul  became  a  preacher  of  the  gospel.  That  this  won- 
derful scene  was  real,  and  not  imaginary,  no  man  can 
reasonably  doubt. 

There  is  nothing,  in  Paul's  conduct  or  writings,  that 
savours  of  fanaticism ;  but,  on  the  contrary,  he  uniformly  ap- 
pears to  have  possessed  a  good  understanding  and  a 
sound  judgment.  If  he  had  been  an  enthusiast,  yet  he 
never  would  have  fancied  a  revelation  in  opposition  to  his 
religious  principles,  his  worldly  interest,  and  all  his  strong 
prejudices.  Enthusiasm  never  takes  this  turn,  but  always 
falls  in  with  some  previous  passion,  interest,  or  humour. 

Paul  was  now  actually  engaged  in  a  design  to  extirpate 
Christianity,  and  he  was  persuaded,  that  his  design  was 
laudable.  If  he  had  been  a  fanatic,  he  might  have  fancied 
a  revelation  in  favour  of  his  design ;  but  it  was  impossible 
that  imagination  should  create  a  light  and  voice  in  direct 
opposition  to  a  design,  which  he  had  so  much  at  heart, 
and  which  he  thought  so  pious. 

Besides :  This  whole  scene  was  open  and  public,  and 
attended  with  none  of  those  circumstances  of  secrecy  and 
disguise,  which  usually  attend  the  revelations  of  enthu- 
siasts and  impostors.  It  took  place,  not  in  the  night,  but 
in  full  day ;  not  in  a  private  apartment,  or  retired  desert, 
but  in  the  high  road,  and  near  a  populous  city ;  not  when 
Paul  was  alone,  but  when  he  was  in  the  company  of  a 
number  of  people,  who  all  saw  the  light  and  heard  the 
voice,  as  well  as  he,,  though  they  understood  not  the 
words  which  were  spoken.  And  these  were  not  Chris- 
tians, but  enemies  to  Christianity,  as  well  as  he. 


Acts xxvi.  16,17.        EVIDENCES    OF    THE    GOSPEL.  37 

Nothing  can  be  more  absurd,  than  to  suppose,  that  a 
number  of  men,  all  violent  opposers  of  the  gospel,  should 
happen,  all  at  the  same  moment,  to  fancy,  that  they  saw  a 
light,  and  heard  a  voice  in  confirmation  of  the  gospel,  and 
that  one  of  them  fell  blind,  and  continued  so  for  several 
days,  if  no  such  thing  had  taken  place. 

That  this  story  was  not  a  fiction  of  the  writer,  but  a 
fact  fully  believed  by  him,  is  as  evident,  as  any  an- 
cient historical  fact  can  possibly  be.  It  is  publicly  asser- 
ted by  Luke  soon  after  it  is  said  to  have  happened ;  and  the 
time,  place  and  circumstances  are  pointed  out;  so  that  it 
might  easily  have  been  disproved,  if  it  had  not  been  true. 
Paul  himself,  in  two  of  his  public  defences,  and  in  the 
presence  of  numbers  of  Jews,  relates  the  story,  and  ap- 
peals to  it  as  a  proof  of  his  Apostleship,  which  he  would 
not  have  done,  if  there  had  not  been  full  evidence  of  the 
truth  of  it.  He  alludes  to  it  also  in  several  of  his  epis- 
tles, which  shows,  that  it  was  then  fully  believed  in  the 
churches. 

This  vision  produced  in  Paul  a  mighty  change.  From 
this  time  he  became  a  firm,  unwavering  believer,  and  a 
zealous,  intrepid  preacher  of  the  gospel.  He  openly  pro- 
fessed his  faith,  that  Jesus  was  the  Son  of  God ;  and  he 
immediately  received  baptism,  the  instituted  badge  of  dis- 
cipleship.  And,  being  divinely  instructed,  that  he  was 
appointed  a  minister  and  witness  of  Jesus,  he  straightway 
preached  him  in  Damascus,  proving  that  he*  was  the  very 
Christ  foretold  by  the  prophets.  From  Damascus,  where 
he  first  began  his  ministry,  and  where  he  soon  found  his 
life  in  danger,  he  privately  escaped  to  Jerusalem.  There 
he  joined  the  other  Apostles,  and  spake  boldly  in  the 
name  of  the  Lord  Jesus.  Afterward,  being  ordained  by 
certain  prophets  and  teachers  of  the  church  as  an  Apostle 
of  the  Gentiles,  he  travelled  through  the  various  provin- 


38  EVIDENCES    OF    THE    GOSPEL.  Serm.  I. 

ces  of  the  lesser  Asia :  Then  he  passed  into  Europe  and 
visited  the  most  noted  places  in  ancient  Greece :  thence 
he  went  into  Syria,  and  returned  to  Jerusalem.  After- 
ward he  went  over  a  considerable  part  of  the  same  ground 
again,  confirming  the  churches,  which  he  had  planted. 

Wherever  he  went,  he  boldly  preached  this  new  re- 
ligion in  the  most  conspicuous  places,  especially  in  the 
Jewish  synagogues;  for  there  were  Jews  dispersed  in  all 
parts  of  the  Roman  empire.  In  many  places  he  met 
with  great  opposition,  chiefly  from  the  malice  of  the  Jews. 
He  was  imprisoned,  tortured,  whipped,  stoned,  and  once 
handled  so  violently  that  he  fell,  and  was  dragged  away  for 
dead.  But  none  of  these  things  moved  him,  neither 
counted  he  his  own  life  dear  to  him,  that  so  he  might 
finish  with  joy  the  ministry  which  he  had  received.  God 
wrought  special  miracles  by  his  hands  in  expelling  evil 
spirits,  healing  the  sick  and  raising  the  dead.  In  many 
places,  churches  under  his  ministry  were  planted,  im- 
proved and  increased  to  great  celebrity.  Thus  he  con- 
tinued his  work,  until  he  was  made  a  prisoner  at  Rome, 
where  he  remained  two  years,  confined  to  his  own  hired 
house ;  yet  with  so  much  liberty,  that  he  received  all  who 
came  to  him,  preaching  to  them  the  kingdom  of  God,  and 
testifying  the  things  which  concern  the  Lord  Jesus,  with 
all  confidence. 

Paul  could  have  not  conducted  in  this  manner,  if  he 
had  not  believed  the  gospel  to  be  divine.  He  could  not 
have  had  such  great  success,  if  he  had  not  exhibited  evi- 
dence of  its  divinity.  The  miracles,  which  he  wrought 
confirmed  the  testimony  which  he  gave  in  its  favour. 

And  certainly  Luke's  narrative  of  these  matters  must 
have  been  true,  or  it  never  could  have  gained  credit,  nor 
would  he  have  thought  of  writing  it.  For,  it  should  be 
observed,  this  is  not  a  narrative  of  Paul's  private  life,  but 


Actsxxvi.16, 17.       EVIDENCES    OF    THE    GOSPEL.  39 

of  his  public  ministry.  If  Paul  had  never  performed  such 
travels,  preached  in  such  places,  erected  such  churches, 
wrought  such  miracles,  met  with  such  persecutions,  stood 
before  such  councils  and  magistrates,  and  made  such 
speeches  in  his  public  defence,  the  historian,  who  should 
relate  these  things  as  recently  done,  would  have  gained  no 
credit,  but  must  have  met  with  perfect  contempt. 

There  are  thirteen  epistles  ascribed  to  this  Paul ;  and 
whoever  reads  them  with  attention,  will  easily  see,  that 
they  were  written  by  the  same  man,  whose  life  and  actions 
Luke  has  related  to  us.  They  breathe  the  spirit  of  that 
celebrated  preacher ;  they  contain  the  same  doctrines, 
which,  Luke  says,  Paul  preached ;  and  they  narrate,  or 
allude  to  the  same  transactions,  which  the  historian  has 
ascribed  to  him.  If  you  read  Luke's  history,  and  Paul's 
letters,  you  will  see,  there  is  no  collusion,  no  combination 
to  support  each  other's  credit.  But  yet  there  is  a  remark- 
able coincidence  of  facts ;  a  coincidence  which  is  worthy  of 
notice,  as  it  strongly  confirms  the  credit  of  both  writers. 
For  where  two  men  write  independently,  in  a  different 
manner,  on  different  occasions,  and  without  concert,  their 
agreement  in  the  relation  of  facts  must  be  supposed  to 
spring  from  truth. 

Paul's  early  sentiments  and  manner  of  life,  his  persecu- 
tion of  the  church,  his  conversion,  his  preaching  in  Damas- 
cus, his  danger  in,  and  escape  from  that  city,  his  sufferings, 
the  places  to  which  he  carried  the  gospel,  the  success, 
and  the  opposition  which  he  found  in  them,  his  assistance 
from  other  Apostles,  his  imprisonments,  his  self-denials,  his 
labours  for  his  own  support,  his  constancy  and  perseve- 
rance, his  miraculous  works,  are  represented  in  his  epistles, 
as  they  are  related  in  the  history  of  the  Acts,  with  only 
this  difference ;  Luke  relates  them  with  the  freedom  and 
boldness    of  an  historian  writing    of  another  man ;  Paul 


49  EVIDENCES    OF    THE    GOSPEL.  Serm.  I. 

alludes  to  them  with  the  modesty,  or  appeals  to  them  with 
the  reluctance  of  an  honest  man  constrained  to  speak  of 
himself. 

Any  discerning  person,  reading  the  writings  of  the  New 
Testament,  and  comparing  them  together,  will  find  deci- 
sive evidence  of  their  genuineness  and  authenticity. 

But  we  have  still  farther  evidence  in  their  favour. 

Every  man,  in  the  least  acquainted  with  history,  knows, 
that,  in  the  time  when  the  books  of  the  New  Testament 
are  supposed  to  have  been  written,  there  were  those  per- 
sons who  are  here  mentioned ;  as  Augustus,  Tiberius, 
Claudius,  Herod,  Pilate,  Felix,  Festus,  Caiaphas,  and  many 
others :  And  that  there  were  those  sects  and  classes  of 
men,  which  are  here  described ;  as  Pharisees,  Sadducees, 
Scribes,  and  Herodians :  And  that  there  were  those  cus- 
toms and  usages,  which  are  here  related ;  as  the  feasts  of 
the  passover  and  pentecost,  the  ceremony  of  circumcision, 
a  great  strictness  in  observing  the  Sabbath,  and  in  reading 
the  law.  It  is  well  known  that  the  Jews  were  under  the 
Roman  government,  paid  tribute  to  the  emperor,  received 
their  chief  magistrates  by  his  appointment,  could  put  no 
man  to  death  without  his  permission :  and  many  other 
things  too  numerous  to  be  here  mentioned. 

Now  if  the  writings  of  the  New  Testament  exhibit  a 
true  account  of  the  state  of  things  in  that  age,  we  must 
believe,  they  were  extant  in,  or  near  that  age.  And  if 
the  authors  have  strictly  regarded  the  truth  in  every  thing 
else,  why  should  their  veracity  be  questioned  in  things, 
which  concern  the  Lord  Jesus  ?  If  we  believe,  there  were 
such  men  as  Caesar,  Herod  and  Pilate,  who  performed  the 
works  ascribed  to  them ;  why  may  we  not  believe,  there 
was  such  a  person  as  Jesus  Christ,  who  performed  the 
works  ascribed  to  him  ? 

That  there  was  an   extraordinary  person  called  by  this 


Actsxxvi.16,  17.      EVIDENCES    OF    THE    GOSPEL.  41 

name,  who  did  many  wonderful  things,  and  was  put  to 
death  under  Tiberius ;  and  that  there  was  such  a  sect  as 
Christians,  denominated  from  him,  which  made  a  great 
noise,  and  became  very  numerous  in  the  world,  soon  after 
the  death  of  their  founder,  we  have  evidence  from  Heathen, 
as  well  as  Christian   writers. 

The  books  of  the  New  Testament  were  early  received 
as  the  genuine  works  of  the  men,  whose  names  they  bear; 
and  in  this  character  they  have  been  handed  down  to  the 
present  time.  Of  this  we  have  as  good  evidence,  as  we 
have  of  any  ancient  facts.  Writers  who  flourished  soon 
after  the  Apostles,  and  who  were  conversant  with  them 
or  with  their  immediate  disciples,  can  even  now,  at  this 
distance  of  time,  be  produced  as  witnesses  of  the  gen- 
uineness of  almost  all  the  books  of  the  New  Testament; 
as  the  four  Gospels,  the  Acts,  thirteen  Epistles  of  Paul, 
the  first  of  Peter,  and  the  first  of  John.  And  writers  but 
little  later  bear  witness  to  the  authority  of  them  all. 

A  certain  writer  named  Papias,  who  lived  soon  after  the 
Apostles,  and  was  conversant  with  their  immediate  disci- 
ples, is  quoted  by  Eusebius,  a  church  historian,  in  confir- 
mation of  the  gospel  of  Matthew.  Justin,  Irenseus,  and 
Clement  of  Alexandria,  who  wrote  about  the  middle  of  the 
second  century,  quote  several  passages  out  of  Mark's 
gospel,  and  prove  that  he  wrote  it,  and  that  it  was  seen 
and  commended  by  the  Apostle  Peter.  Paul  himself  has 
given  his  sanction  to  Luke's  gospel  by  quoting  a  passage 
from  it  in  his  first  epistle  to  Timothy.  The  ancients  gene- 
rally apply  to  Luke  these  words  of  Paul  to  the  Corin- 
thians, "  We  have  sent  the  brother,  whose  praise  is  in 
the  gospel  through  all  the  churches."  Origen  declares, 
that  Luke's  gospel  was  approved  by  Paul.  It  is  quoted 
by  Justin  and  others  in  the  second  century,  near  the  times 
of  the    Apostles.     Irenseus,    who    was   acquainted    with 


42  EVIDENCES  OF    THE   GOSPEL.  Serm.  I. 

Polycarp,  a  disciple  of  the  Apostle  John,  has  with  great 
accuracy  proved  the  genuineness  of  the  gospel  received  un- 
der the  name  of  that  Apostle.  Several  other  early  fathers 
ascribe  it  to  him,  and  say,  that  the  authority  of  it  was 
never  controverted  in  the  church.  Eusebius  informs  us 
that  John  read  and  approved  the  gospels  of  Matthew,  Mark 
and  Luke,  and  added  his  own  as  a  supplement  to  them. 
The  book  called  the  Acts  of  the  Apostles,  compared  with 
Luke's  gospel,  appears  to  have  been  written  by  the  same 
author.  All  the  ancients  agree  that  it  was  composed  by 
Luke,  and  received  in  the  church  as  an  authentic  history. 
As  such  it  is  quoted  by  Clement  of  Rome,  who  was  a 
companion  with  Paul;  by  Papias,  who  conversed  with 
men  of  the  Apostles'  times ;  by  Polycarp,  who  was  John's 
disciple ;  and  by  Irenseus,  who  lived  in  the  second  cen- 
tury. 

Thirteen  of  Paul's  epistles,  with  the  first  of  Peter,  and 
the  first  of  John,  were  never  questioned ;  for  there  were 
particular  churches  or  persons,  to  whom  all  the  originals, 
except  the  two  last  mentioned  epistles,  were  directed. 
These  originals  were  carefully  preserved  in  the  churches 
which  received  them,  as  Tertullian  says,  down  to  his  time, 
which  was  the  third  century.  They  were  acknowledged, 
without  hesitancy,  by  the  whole  Christian  church,  as 
Clement  and  Origen  affirm.  They  were  cited  as  Paul's 
epistles,  in  the  very  age  in  which  they  were  written,  and 
in  the  next  succeeding  age,  and  so  on  in  every  age  since. 

The  epistle  to  the  Hebrews,  that  of  James,  and  that  of 
Jude,  the  second  of  Peter,  the  second  and  third  of  John, 
and  the  Revelation,  were  not  at  first  universally  received. 
But  we  find,  by  the  testimony  of  a  number  of  the  before 
mentioned  fathers,  that,  after  some  inquiry,  they  were  ad- 
mitted as  genuine  and  authentic  in  the  earliest  times.  As 
these  books  were  written  either  to  Christians  dispersed 


Aetsxxvi.16,  17.        EVIDENCES    OF    THE   GOSPEL.  43 

abroad,  or  to  private  persons,  it  was  not  so  easy  at  once  to 
ascertain  their  authority,  as  it  was  that  of  the  other  books, 
which  were  directed  to  particular  churches ;  for  there  the 
author's  hand-writing,  and  the  character  of  the  messen- 
gers who  brought  them  were  well  known,  and  there  they 
were  immediately  and  repeatedly  read. 

The  caution  with  which  the  churches  received  some  of 
the  books  of  the  present  canon,  shows  that,  in  this  import- 
ant matter,  they  did  not  act  with  a  hasty  credulity,  but 
with  a  just  concern  to  avoid  imposition.  So  that  the 
canon  of  the  New  Testament  stands  on  better  footing,  than 
if  no  doubts  had  arisen  about  any  part  of  it. 

Not  only  were  these  books  universally  received  by 
Christians  of  the  early  ages,  but  publicly  read  in  the 
churches.  Paul  orders  his  first  epistle  to  the  Thessalo- 
nians  to  be  read  to  all  the  holy  brethren;  and  his  epistle 
to  the  Colossians  to  be  commmunicated  to  the  church  of 
the  Laodiceans.  And  Peter,  in  his  second  epistle,  signi- 
fies, that  Paul  had  written  a  number  of  epistles,  which 
were  generally  known  in  the  churches.  Justin  Martyr,  in 
a  book  which  he  wrote  about  forty  years  after  the  Apos- 
tolic age,  speaks  of  the  writings  of  the  Apostles,  as  read 
every  Sabbath  in  the  Christian  congregations. 

From  these  testimonies  it  appears,  that  the  books  of 
the  New  Testament  were,  in  that  age  in  which  they 
were  written,  and  in  the  next  succeeding  age,  received 
as  the  genuine  works  of  the  men  whose  -  names  they 
bear.  And  from  age  to  age  the  testimonies  of  their 
reception  became  more  and  more  numerous.  Yea,  we 
find,  within  about  fifty  years  after  the  Apostles,  the  testi- 
monies of  heathens  and  infidels,  that  there  were  such 
books  extant  as  those  which  we  now  receive,  and  that 
these  books  were  acknowledged  and  revered  by  Chris- 
tians. 


44  EVIDENCES    OF    THE    GOSPEL.  Serm.  I. 

These  writings  were  early,  probably  within  forty  or 
fifty  years  after  Christ's  ascension,  collected  into  a  volume, 
and  treated  by  Christians  with  peculiar  marks  of  faith  and 
reverence. 

Now  if  these  books  had  not  been  genuine,  it  is  impossi- 
ble that  they  should  have  gained  such  universal  credit 
among  Christians.  If  there  had  been  no  such  men  known 
as  their  reputed  authors,  they  never  could  have  obtained 
any  credit  at  all.  The  authors  appear  under  appropri- 
ate names  and  characters,  call  themselves  apostles  and 
disciples  of  Jesus ;  relate  many  remarkable  facts  as  then 
recent  and  notorious ;  mention  many  miraculous  works 
performed,  and  supernatural  gifts  exercised  by  them,  in  such 
places,  and  in  the  presence  of  such  persons  and  churches; 
appeal  to  the  public  for  the  truth  of  many  of  the  facts 
related  ;  represent  themselves  and  other  apostles  as  having 
been  present  in  these  and  those  places,  and  there  preached, 
wrought  miracles,  made  converts,  formed  churches,  and 
imparted  supernatural  gifts.  Now  it  is  impossible  that  any 
persons,  especially  societies,  should  have  received  these 
books,  if  they  had  never  seen  such  men,  known  such  facts, 
or  heard  of  such  churches.  Every  one  who  saw  the 
writings  would  naturally  inquire,  Where  are  the  churches 
which  are  here  addressed  ?  Who  are  the  men  that  speak 
of  themselves  as  so  generally  known  ?  Who  has  ever 
been  acquainted  with  the  matters  which  they  relate  with 
so  much  assurance  ?  Ask  yourselves  :  Would  the  history 
of  the  late  American  war,  and  the  revolution  which  fol- 
lowed, be  received  with  any  regard  among  the  people  of 
America  in  the  present  age,  if  no  such  events  had  taken 
place  1  Or  would  such  a  fictitious  history  go  down  with 
credit  to  succeeding  ages?  The  reception  of  a  history  re- 
lating to  facts  of  recent  existence  and  public  notoriety,  is 
an  evidence  of  its  truth. 


Actsxxvi.16,  17-        EVIDENCES    OF    THE    GOSPEL.  45 

If  any  man  doubts  the  genuineness  of  these  books,  let 
him  say,  when  they  were  forged.  It  was  not  while  the 
apostles  were  living;  for  they  would  have  detected  and 
suppressed  the  fraud.  It  was  not  after  their  death ;  for 
then  the  cheat  would  not  have  succeeded.  The  books 
pretend  to  have  been  sent  abroad  by  the  authors  them- 
selves. Paul's  epistles,  for  example,  profess  to  have  been 
written  by  him,  at  such  a  time,  and  in  such  a  place ;  to 
have  been  sent  to  such  churches,  by  such  messengers ;  and 
to  have  been  signed  by  his  own  hand.  Now  if  these 
churches  had  never  received  such  letters,  or  seen  such 
messengers,  or  if  Christians  in  general  had  never  heard  of 
such  writings,  until  some  years  after  they  pretend  to  have 
been  sent  abroad  and  publicly  read,  this  would  have  been 
a  sufficient  reason  never  to  have  admitted  them. 

Most  of  Paul's  epistles  were  written  to  noted  churches 
in  populous  cities ;  and,  consequently,  if  they  were  genu- 
ine, they  must  have  been  known  before  his  death.  If  they 
had  not  appeared  until  after  his  death,  the  churches  to 
which  they  pretend  to  have  been  sent,  would  have  de- 
clared, they  never  received  them,  and  thus  have  exposed 
the  deception. 

In  short,  if  we  suppose  the  books  of  the  New  Testa- 
ment to  be  spurious,  we  must  suppose,  that  the  Christians, 
in  the  Apostolic  and  succeeding  ages,  among  whom  were 
many  learned,  and  doubtless  many  honest  men,  did  all,  in 
the  several  different  countries  of  Christendom,  without 
any  conceivable  motive,  confederate  in  a  fraud,  and  agree 
to  impose  on  the  world.  A  supposition  this,  which,  if 
admitted,  puts  an  end  to  all  historical  credit. 

Besides ;  as  one  well  observes,  "  It  is  easy  to  discover 
the  writings  of  the  New  Testament,  particularly  Paul's 
epistles,  to  be  original.  His  very  soul  speaks  in  all  his 
writings.     There  is  that  undissembled   zeal  for  the  glory 


46  EVIDENCES    OF    THE    GOSPEL.  Serm.  I. 

of  God  and  the  salvation  of  mankind,  that  courage,  that 
disregard  to  his  own  interest,  when  it  interfered  with 
higher  views,  that  boldness  of  expression,  that  life  and 
spirit,  which  are  hard  to  be  counterfeited.  The  same 
force  and  energy,  which  animated  all  his  actions,  and  em- 
powered him  to  spread  the  gospel  from  east  to  west,  enno- 
bles all  his  compositions;  and  it  would  be  almost  as  impos- 
sible for  an  impostor  to  write  as  Paul  did,  as  it  would  be 
to  act  as  he  did.  It  is  very  difficult  to  personate  such  a 
warm,  affectionate  and  interesting  writer.  There  is  an 
exact  resemblance  in  his  speeches  and  in  his  epistles.  In 
both  there  is  the  same  greatness  of  spirit,  the  same  glow- 
ing language,  the  same  elevated  thoughts,  warm  from  the 
heart.  In  both,  he  speaks  and  writes  with  too  animated  a 
zeal,  to  be  a  cold  deceiver ;  with  too  much  sense,  solidity 
and  consistence,  to  be  an  enthusiast." 

Of  our  preceding  reasonings  this  is  the  result : 

THE    RELIGION    OF    THE    GOSPEL    IS    DIVINE. 

This  religion,  if  it  be  divine,  must  be  supremely  impor- 
tant. Do  you  believe,  that  God  has  sent  into  the  world  a 
Saviour  from  heaven,  has  borne  witness  to  him  by  mira- 
cles and  wonders,  has  subjected  him  to  death  for  our  re- 
demption, and  raised  him  from  the  dead  by  his  mighty 
power,  has  given  support  to  the  religion  which  this  Sa- 
viour taught,  and  by  a  wonderful  providence,  has  conveyed 
it  down  to  our  day  with  full  evidence  of  its  heavenly  ori- 
ginal ?  Do  you  believe  all  this  ?  Surely  you  must  believe, 
that  this  is  a  religion  in  which  mankind  are  infinitely  con- 
cerned. Come  forward  then ;  make  an  open  profession 
of  it,  and  tell  the  world,  you  are  not  ashamed  of  it. 

Faithfully  attend  on  the  instituted  worship  of  God. 
This  is  a  great  security  against  irreligion  and  infidelity. 


Actsxxvi.16,  17.       EVIDENCES    OF    THE    GOSPEL.  47 

That  Christians  may  hold  fast  the  profession  of  their  faith, 
the  Apostle  enjoins  them  to  keep  up  their  religious  assem- 
blies. 

Be  solicitous  to  obtain  a  share  in  the  great  blessings, 
which  this  religion  offers  to  you.  Seek  pardon  and  glory, 
in  the  way  which  it  prescribes,  by  repentance  of  sin  and 
faith  in  the  Redeemer.  There  is  no  other  name  by  which 
you  can  be  saved. 

Endeavour  to  extend  the  knowledge,  advance  the  honour 
and  promote  the  success  of  the  gospel ;  put  to  silence  the 
ignorance  of  foolish  men :  confirm  them  who  waver ; 
strengthen  such  as  are  weak ;  encourage  the  young  and 
tender,  and  guard  them  against  the  instructions  which 
cause  to  err.  If  you  ask,  how  this  shall  be  done  ?  Take 
the  Apostle's  advice,  "  Only  let  your  conversation  be  as 
it  becometh  the  gospel  of  Christ." 


48  AN    EXPOSITION    OF    THE  Serm.  II. 


SERMON  II. 

Ephesians  i.  1-3. — Paul,  an  Apostle  of  Jesus  Christ 
by  the  will  of  God, to  the  saints  which  are  in  Ephesus, 
and  to  the  faithful  in  Christ  Jesus  :  Grace  be  to  you 
and  peace,  from  God  our  Father  and  from  the  Lord 
Jesus  Christ.  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places  in  Christ. 

Ephesus,  the  city  in  which  the  church  here  addressed 
was  collected,  was  the  metropolis  of  Lesser  Asia;  and 
lying  on  the  sea  coast,  it  was  a  place  of  considerable  trade. 
The  Greeks  inhabiting  this  city  were  zealous  idolaters. 
They  are  said,  in  the  19th  chapter  of  the  Acts,  to  be 
"  worshippers  of  the  great  goddess  Diana,  and  of  the 
image  that  fell  down  from  Jupiter."  In  this  city  stood 
the  temple  of  Diana,  which,  for  its  grandeur  and  magnifi- 
cence, was  considered  as  one  of  the  wonders  of  the  world. 
The  Ephesians  were  also  celebrated  for  their  skill  in  the 
arts  of  magic  and  divination,  as  we  find  in  the  chapter 
before  cited.  And  from  this  epistle  of  Paul,  we  learn 
that  they  were  also  infamous  for  luxury,  lasciviousness  and 
all  uncleanness.  In  this  city  dwelt  great  numbers  of  Jews, 
who  had  a  synagogue  here  for  divine  worship,  in  which 
Paul  preached  for  several  months.  This  is  the  first  account, 
which  we  have,  of  the  publication  of  the  gospel  in  this 
city.  After  his  departure,  Apollos,  who  was  an  eloquent 
man  and  mighty  in  the  Scriptures,  came  to  Ephesus.  He 
had   been  educated  in   the  Jewish    religion ;    but  having 


Chap.  I.  1-3.  EPISTLE   TO   THE    EPHESIANS.  49 

lately  been  instructed  in  the  way  of  the  Lord,  he  came 
and  taught  it  diligently  in  the  synagogue.  Paul,  not  long 
after  this,  returning  to  Ephesus,  preached  there  above  two 
years  together ;  so  that  not  only  the  Ephesians,  but  all 
who  dwelt  in  Asia  heard  the  word  of  the  Lord,  both  Jews 
and  Greeks;  and  God  wrought  special  miracles  by  the 
hands  of  Paul.  And  the  name  of  the  Lord  Jesus  was 
magnified;  and  many  believed,  and  came  and  confessed 
their  evil  deeds ;  and  the  word  of  the  Lord  mightily  grew 
and  prevailed. 

Sometime  after  Paul's  departure  from  Ephesus,  we  find 
that  he  was  sent  a  prisoner  to  Rome.  In  his  confinement 
he  wrote  several  epistles  to  churches  and  Christian  friends ; 
and,  among  others,  this  to  the  church  of  Ephesus ;  for  he 
calls  himself,  chap.  iv.  the  prisoner  of  Jesus  Christ  for  the 
Gentiles. 

He  directs  this  letter  to  the  saints  which  are  at  Ephesus, 
and  to  the  faithful  in  Christ  Jesus,  i.  e.  not  only  to  those 
in  Ephesus  who  had  believed,  but  to  those  in  other  parts 
of  Asia,  who  heard  the  word  of  the  gospel  from  him, 
while  he  was  preaching  in  that  city.  So  he  orders  his 
epistle  to  the  Colossians  to  be  read  also  in  the  church  of 
the  Laodiceans. 

The  design  of  this  epistle  is  more  fully  to  instruct  them 
in  the  nature  of  that  gospel  which  they  had  received ;  to 
guard  them  against  certain  errors,  to  which  they  were  ex- 
posed from  the  influence  and  example  of  unbelieving  Jews 
and  Gentiles;  and  to  inculcate  upon  them  the  importance 
of  a  conversation  becoming  their  faith  and  profession. 
It  contains  the  substance  of  the  gospel;  and  one  who 
reads  and  understands  it,  will  have  a  good  acquaintance 
with  that  religion  which  Paul  taught  in  all  his  epistles  and 
discourses. 

I  intend,  if  Providence  shall  give  me  opportunity,  to 


50  AN    EXPOSITION    OF    THE  Serm.  II. 

illustrate  and  improve  this  whole  epistle ;  in  doing  which  I 
shall  lay  before  you  a  system  of  Christian  doctrines  and 
precepts  in  the  order  and  connection  in  which  the  Apostle 
has  arranged  them. 

At  present  I  shall  confine  myself  to  the  words  which 
have  been  read. 

Paul  here  calls  himself  an  Apostle  of  Jesus  Christ. 

The  word  Apostle  signifies  a  messenger  sent  on  some 
particular  business.  Jesus  Christ  is  called  an  Apostle, 
because  he  was  sent  of  God  to  instruct  and  redeem  man- 
kind. Paul  and  others  are  called  Apostles,  because  they 
were  sent  of  Christ  to  teach  the  doctrines  which  they  had 
received  from  him.  To  the  eleven  disciples,  after  his 
resurrection,  he  says,  "  As  the  Father  hath  sent  me,  so 
send  I  you.  All  power  is  given  me  in  heaven  and  in 
earth.  Go  teach,  or  proselyte,  all  nations,  teaching  them 
to  observe  all  things  whatsoever  I  have  commanded  you." 
Their  commission  did  not  confine  them  within  any  pre- 
scribed limits,  as  did  the  commission  of  those  whom  the 
Apostles  ordained  over  particular  churches ;  but  it  autho- 
rized them  to  go  forth  and  spread  the  gospel  in  all  parts  of 
the  world:  and  to  confirm  this  extensive  commission  as 
well  as  to  give  their  ministry  success,  Christ,  according  to 
this  promise,  wrought  with  them,  and  established  their 
words  with  signs  following. 

Paul  says,  he  was  an  Apostle  by  the  will  of  God.  In 
his  epistle  to  the  Galatians  he  styles  himself,  "  an  Apostle, 
not  of  man,  neither  by  man,  but  by  Jesus  Christ,  and  God 
the  Father."  He  received  not  his  call  or  commission  from 
man,  nor  was  he,  as  Matthias  was,  chosen  to  his  Apostle- 
ship  by  men ;  but  he  was  called  by  Jesus  Christ,  who  in 
person  appeared  to  him  for  this  end,  that  he  might  send 
him  among  the  Gentiles ;  and  by  God  the  Father,  who 
revealed  his  Son   in  him,  and  chose  him  that  he  should 


Chap.  I.  1-3.  EPISTLE    TO    THE    EPHESIANS.  51 

know  his  will,  and  be  a  witness  of  the  truth  unto  all 
men. 

But  though  he  was  called  of  God  by  revelation,  yet  it 
was  not  a  secret  revelation  known  only  to  himself,  like  the 
revelations  on  which  enthusiasts  and  impostors  ground 
their  pretensions;  but  it  was  a  revelation  made  in  the 
most  open  and  public  manner,  attended  with  a  voice  from 
heaven,  and  a  light  which  outshone  the  sun  at  noonday, 
and  exhibited  in  the  midst  of  a  number  of  people,  to  whom 
he  could  appeal  as  witnesses  of  the  extraordinary  scene. 

Notwithstanding  this  heavenly  vision,  Paul  entered  not 
on  the  execution  of  his  apostolic  office,  nor  once  presumed 
to  preach  the  gospel,  till  Ananias  came  to  him,  and,  laying 
his  hands  on  him,  declared,  that  God  had  chosen  him  to 
bear  Christ's  name  among  the  Gentiles.  The  truth  of  this 
declaration  Ananias  confirmed  by  a  sudden  and  miracu- 
lous restoration  of  Paul  to  his  sight.  Nor  was  he  received 
by  the  Apostles  at  Jerusalem,  until  he  was  recommended 
to  them  by  the  testimony  of  Barnabas,  who  had  been  in- 
timately acquainted  with  these  previous  transactions.  Nor 
did  he  after  all,  go  forth  to  execute  his  commission  among 
the  Gentiles,  until  the  elders  of  the  church  at  Antioch 
had  solemnly  separated  him  to  this  work  by  fasting  and 
prayer,  and  the  imposition  of  their  hands. 

The  great  business  of  Paul  and  the  other  Apostles  was 
to  diffuse  the  knowledge  of  the  gospel,  and  plant  churches 
in  various  parts  of  the  worlcf.  And  when  a  competent 
number  of  believers  were  collected  in  a  particular  place, 
some  meet  person  was  usually  ordained  to  reside  among 
them  as  a  stated  teacher.  Accordingly  we  find  Timothy 
ordained  over  this  church  of  Ephesus,  by  the  laying  on 
of  the  hands  of  the  presbytery,  of  which  Paul  himself  was 
one.  And  the  authority  which  Timothy  had  thus  received, 
the  same  he  was  ordered  to  commit  to  faithful  men,  who 


52  AN   EXPOSITION    OF   THE  Serm.  II. 

should  be  able  to  teach  others ;  and  he  was  cautioned  to 
lay  hands  suddenly  on  no  man. 

Paul  was  an  Apostle  according  to  the  will  of  God,  as 
he  was  called  to,  and  furnished  for  the  work  of  an  Apos- 
tle by  revelation  from  God,  and  as  he  was  introduced  into 
the  apostolic  office  in  an  open  and  solemn  manner,  accord- 
ing to  the  institution  of  God. 

Paul  directs  this  epistle  to  the  saints  and  faithful.  By 
the  same  or  similar  appellations,  he  in  most  of  his  epistles 
addresses  the  churches  of  Christians. 

We  cannot  suppose,  that  he  intends  by  these  terms  to 
declare  all  the  members  of  this,  or  any  other  particular 
church  to  be  godly  persons ;  for  this  in  fact  was  not  the 
state  of  any  church.  In  all  the  churches  founded  by  the 
Apostles  there  were  many,  who  after  some  time  discovered 
the  corruption  and  wickedness  of  their  hearts.  The  phrases 
rather  denote,  that  they  had  been  called  out  of  the  world, 
and  separated  from  others,  that  they  might  be  a  peculiar 
people  unto  God.  The  words,  saints,  faithful,  brethren, 
disciples,  Christians,  are  often  used  in  a  general  sense,  to 
express  men's  visible,  professed  character,  rather  than  any 
certain  judgment  concerning  the  habitual  temper  of  their 
hearts.  The  Sabbath,  the  temple,  its  utensils,  and  the 
ground  on  which  it  stood,  are  called  holy,  because  they 
were  separated  from  a  common  to  a  sacred  use.  The 
nation  of  the  Jews,  corrupt  as  they  were,  are  called  a 
holy  nation,  because  they  were  separated  from  other  na- 
tions for  the  service  of  the  true  God.  So  the  Christian 
church  is  called  "  a  holy  nation,  a  peculiar  people,  to  show 
forth  the  praises  of  him,  who  had  called  them  out  of  dark- 
ness into  his  marvellous  light."  In  many  places  the  word 
saints  stands  opposed,  not  to  unsound  Christians,  but  to 
heathens. 

However,  though  the  Apostle  does  not,  by  these  terms, 


Chap.  I.  1-3.         EPISTLE    TO    THE    EPHESIANS.  53 

declare,  that  the  Ephesian  professors  were  all  pure  in  their 
hearts,  yet  he  taught  them,  and  he  teaches  us,  that  all 
ought  to  be  so.  We  are  called  to  be  holy ;  we  are  brought 
to  the  enjoyment  of  gospel  hopes  and  privileges,  that  we 
might  serve  God  in  newness  of  spirit — that  we  might  not 
be  conformed  to  this  world,  but,  being  transformed  by  the 
renewing  of  our  mind,  might  prove  what  is  the  acceptable 
will  of  God. 

The  religion,  which  we  profess,  contains  the  highest 
motives  to  purity  of  heart  and  life.  If  content  with  a 
verbal  profession  of,  and  external  compliance  with  this  re- 
ligion, we  regard  iniquity  in  our  hearts,  we  are  guilty  of 
the  vilest  prevarication;  and  our  religion,  instead  of  sav- 
ing us,  will  but  plunge  us  the  deeper  into  infamy  and 
misery.  That  which  is  the  visible,  ought  to  be  the  real 
character  of  Christians ;  saints  and  faithful  in  Christ  Jesus. 

The  Apostle,  in  the  next  place,  expresses  his  fervent 
desire,  that  these  Ephesians  might  receive  grace  and  peace 
from  God  our  Father,  and  from  the  Lord  Jesus  Christ. 
Under  these  general  terms  are  comprehended  all  the 
glorious  blessings  which  are  revealed  and  offered  in  the 
gospel. 

Grace  signifies  free,  undeserved  favour.  Such  are  all 
the  blessings  which  we  receive  through  Christ.  If  we 
deserved,  or  could  claim  them  from  the  justice  of  God,  on 
the  foot  of  our  own  works,  there  would  have  been  no 
need  of  the  interposition  of  a  Saviour.  He  came  only 
to  save  them  who  are  lost. 

The  pardon  of  sin  is  grace ;  for  it  is  the  remission  of  a 
deserved  punishment.     "  The  wages  of  sin  is  death." 

Eternal  life  is  grace,  for  it  is  a  happiness  of  which  we 
are  utterly  unworthy.  "  They  who  receive  abundance  of 
grace  reign  in  life  by  Jesus  Christ." 

The   influences  of  the   divine   Spirit  are   grace;    for 


54  AN    EXPOSITION    OF    THE  Semi.  II. 

they  are  first  granted  without  any  good  dispositions  on 
our  part  to  invite  them ;  they  are  continued  even  after 
repeated  oppositions ;  they  prepare  us  for  that  world  of 
glory,  for  which  we  never  should  qualify  ourselves. 

These  blessings  come  to  us  through  Christ.  They  are 
the  fruits  of  his  atonement  and  mediation.  But  still  they 
are  the  fruits  of  God's  grace,  as  much  as  if  he  had  be- 
stowed them  absolutely,  and  without  this  wonderful  pur- 
chase ;  for  the  gift  of  the  Saviour  is  the  consequence  of 
the  grace  of  God,  who  so  loved  the  world,  that  he  sent 
his  only  begotten  Son,  that  we  might  live  through  him. 

The  Apostle  wishes  to  the  Ephesians  peace,  as  well  as 
grace.  By  this  we  are  to  understand  that  peace  of  mind, 
which  arises  from  a  persuasion  of  our  interest  in  the 
favour  of  God.  Our  peace  with  God  is  immediately 
connected  with  our  faith  in  Christ.  "Being  justified  by 
faith,  we  have  peace  with  God."  Our  peace  of  mind  is 
connected  with  our  knowledge  of  the  sincerity  of  our 
faith.  "  If  our  heart  condemn  us  not,  we  have  confi- 
dence toward  God."  The  sincerity  of  our  faith  is  proved 
by  the  fruits  of  it  in  our  lives.  The  way  to  enjoy  peace, 
is  to  increase  in  all  holy  dispositions,  and  to  abound  in 
every  good  work. 

If  the  Apostle  wished  grace  and  peace  to  Christians, 
surely  they  should  feel  some  solicitude  to  enjoy  them. 
You  think  your  minister  should  be  concerned  for  the  hap- 
piness of  his  people;  but  ought  not  every  one  rather  to 
be  concerned  for  his  own?  You  censure  the  coldness 
which  you  observe  in  the  teachers  of  religion ;  you  wish 
they  were  more  zealous  and  animated :  and  will  you  at 
the  same  time  neglect  the  means  of  religion,  which  you 
enjoy?  You  would  have  others  take  more  pains  for  your 
salvation  :  and  will  you  take  no  pains  for  your  own  ?  Let 
every  man  give  diligence  for  himself,  that  he  may  obtain 


Chap.  I.  1-3.  EPISTLE   TO    THE    EPHESIANS.  55 

grace  and  peace  from  God  our  Father,  and  from  the  Lord 
Jesus  Christ. 

The  Apostle,  in  the  words  which  follow,  expresses  a 
strong  and  lively  sense  of  gratitude  for  the  rich  and  ines- 
timable blessings  granted  through  Christ  to  an  unworthy 
race.  "  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  places,"  or  in  heavenly  things,  "  in  Christ." 

The  common  blessings  of  providence,  as  food  and  rai- 
ment, health  and  liberty,  are  valuable  for  the  present,  and 
call  for  daily  returns  of  praise.  But  these  are  only  tem- 
poral and  earthly  goods.  The  blessings  revealed  in  the 
gospel,  and  dispensed  to  us  through  Christ,  are  of  a  dif- 
ferent nature  and  of  higher  importance.  They  are  called 
spiritual  and  heavenly  things.  They  are  accommodated 
to  our  spiritual  wants  and  desires,  they  come  down  from 
heaven,  prepare  us  for  heaven,  and  will  be  completed  in 
our  admission  to  heaven.  The  influences  of  the  Spirit  are 
heavenly  gifts;  the  renovation  of  the  heart  by  a  divine 
operation  is  wisdom  from  above ;  the  renewed  Christian  is 
born  from  above  and  becomes  a  spiritual  man ;  the  state  of 
immortality  which  Christ  has  purchased  for  believers,  is  an 
inheritance  reserved  for  them  in  heaven ;  in  the  resurrec- 
tion they  will  be  clothed  with  a  house  from  heaven,  with 
spiritual  and  heavenly  bodies,  and  they  will  be  made  to  sit 
together  in  heavenly  places  in  Christ  Jesus. 

The  Apostle  says,  "  God  has  blessed  us  with  all  spiri- 
tual blessings  in  heavenly  things" — with  all  things  neces- 
sary to  bring  us  to  the  enjoyment  of  himself  in  heaven. 
"  The  divine  power,"  says  St.  Peter,  "  hath  given  us  all 
things  which  pertain  to  life  and  godliness,  through  the 
knowledge  of  him  who  hath  called  us  to  glory  and  virtue, 
and  hath  given  us  exceeding  great  and  precious  promises, 
that  by  them  we  might  be  partakers  of  the  divine  nature." 


56  AX    EXPOSITION    OF    THE  Serm.  II. 

The  particular  blessings  vouchsafed  to,  and  designed  for 
believers,  are  enumerated  in  the  following  verses ;  such  as 
election  and  vocation  to  be  the  people  of  God ;  predes- 
tination to  the  adoption  of  children ;  acceptance  in  Christ 
Jesus  and  redemption  through  his  blood ;  the  revelation  of 
the  mystery  of  God's  will ;  a  title  to  the  heavenly  inheri- 
tance ;  and  the  sanctification  and  sealing  of  the  Holy  Spirit 
To  display  the  nature  and  importance  of  these  blessings 
we  shall  have  occasion  hereafter  in  the  prosecution  of  our 
design. 

I  would  now  observe,  that  the  blessings  granted  to  the 
Ephesian  believers,  are  also  tendered  to  us.  God  in  his 
sovereign  goodness,  has  chosen  us  from  among  the  nations 
of  the  world  to  be  his  peculiar  people,  and  to  enjoy  his 
oracles  and  ordinances.  He  offers  to  us  the  honours  and 
felicities  of  adoption,  and  the  remission  of  all  our  sins 
through  the  atonement  of  his  Son.  He  has  proposed  for 
our  acceptance  an  inheritance  incorruptible  in  the  hea- 
vens. He  grants  the  motions  of  his  blessed  Spirit  to 
awaken  our  minds  to  these  important  concerns.  And  to 
true  believers,  he  affords  the  sanctifying,  sealing  and  com- 
forting influence  of  his  grace.  He  has  made  known  to  us 
the  mystery  of  his  will,  which  is  still  hidden  from  the 
greater  part  of  our  race.  He  has  favoured  us  with  a 
complete  revelation,  and  placed  us  in  a  condition  which 
allows  our  frequent  attendance  on  the  dispensation  of  his 
word  and  ordinances. 

We  are  in  some  respects  privileged  far  beyond  the 
Christians  to  whom  this  epistle  was  written.  They  for  a 
season  enjoyed  the  preaching  of  an  inspired  Apostle.  In 
his  absence  he  wrote  to  them  this  letter,  which  doubtless 
contains  the  substance  of  the  things  which  he  taught, 
while  he  was  among  them.  But  of  this  letter  they  could 
have  the  benefit  only  by  hearing  it  read  in  one  place  and 


Chap.  I.  1-3.  EPISTLE   TO    THE   EPHESIANS.  57 

another.  While  he  preached  in  Asia,  he  confined  his 
ministry  chiefly  to  this  capital  city.  They  who  lived  in 
the  remoter  parts  could  not,  without  much  labour,  enjoy 
the  benefit  of  his  preaching.  But  we  have  in  our  hands 
not  only  this  epistle,  but  the  other  writings  of  Paul  and 
his  fellow  Apostles,  and  we  may  daily  converse  with 
them.  Places  of  divine  worship  are  near  us,  and,  with- 
out the  expense  of  distant  journeys,  we  may  attend  on  the 
preaching  of  the  word  and  other  sacred  exercises  of  re- 
ligion. We  have,  therefore,  happier  advantages  to  become 
acquainted  with  the  doctrines  and  precepts  of  the  gospel, 
than  the  primitive  Christians  could  enjoy.  If  they  were 
bound  to  give  thanks  for  their  privileges,  how  criminal 
must  be  ingratitude  under  ours  ! 

It  is  said,  while  Paul  preached  in  Ephesus,  "all  they 
who  dwelt  in  Asia,  heard  the  word  of  the  Lord."  What 
pains  must  they  have  taken !  for  divers  of  them  came 
from  far.  Consider  Paul  as  preaching  in  the  Jewish  syn- 
agogue at  Ephesus,  as  long  as  he  could  have  admittance ; 
and,  when  he  was  driven  thence,  removing  to  a  public 
school,  and  there  reasoning  daily  in  defence  of  the  gospel. 
See  all  the  country  around  coming  together,  from  time  to 
time,  to  hear  this  inspired  teacher.  Observe  what  pains 
they  took  to  become  acquainted  with  a  religion,  which 
condemned  their  former  sentiments  and  practices.  Re- 
mark, how  they  yielded  to  the  conviction  of  truth, 
renounced  their  idolatry,  confessed  their  evil  deeds,  con- 
demned their  pretended  intercourse  with  invisible  spirits, 
and  submitted  to  the  pure  and  rational  religion  of  the  gos- 
pel; and  then  say,  whether  we  have  not  cause  to  be 
deeply  humbled,  that  this  same  gospel,  which  we  enjoy 
under  superior  advantages,  has  so  little  influence  on  our 
own  hearts  and  the  hearts  of  others  ?  Is  there  not  occa- 
sion to  lament,  that  the  word  of  God,  which  then  so 


58  AN   EXPOSITION   OF    THE  Serm.  II 

mightily  grew  and  prevailed,  is  now  treated  with  so  much 
indifference  1 

Ye  who  neglect  to  attend  on  the  word  now  brought 
near  to  you,  what  will  you  say  in  excuse  for  yourselves, 
when  you  see  how  all  who  dwelt  in  Asia  came  to  Ephesus 
to  hear  this  same  word  ?  Ye  who  can  relish  nothing, 
but  what  accords  with  your  own  fancies  and  humours,  and 
who  are  at  once  disgusted  with  the  preaching  which  con- 
tradicts your  former  sentiments  and  practices,  how  will 
you  justify  this  perverse  temper,  when  you  see  what 
humility  and  candour  appeared  in  those  Asiatic  heathens  1 
They  could  hear  Paul  disputing  daily  against  their  pre- 
conceived opinions;  could  listen  with  patience  to  his 
arguments,  which  all  tended  to  confound  them ;  and  on 
conviction  could  give  up  their  errors  and  confess  their 
evil  deeds.  Ye  who  treat  the  worship  and  ordinances 
of  God  with  contempt;  what  will  you  plead  in  your 
vindication,  when  you  observe,  with  how  much  gratitude 
and  reverence  the  same  were  received  at  Ephesus  1  Ye 
who  attend  on  God's  word  in  vain,  who  feel  no  influence 
from  it,  who,  though  you  hear  it,  yet  live  in  habitual  op- 
position to  it,  what  will  you  urge  in  your  defence,  when 
you  recollect,  how  mightily  it  grew  in  Ephesus,  and  how  it 
transformed  idolaters,  sorcerers,  and  the  grossest  trans- 
gressors into  saints,  believers  and  the  worshippers  of  the 
true  God  ? 

Remember,  that  you  must  one  day  answer  before  God 
for  all  the  spiritual  blessings  which  he  has  sent  you.  It 
is  not  a  matter  of  indifference,  whether  you  receive  or  re- 
ject them.  If  you  put  them  from  you,  you  will  suffer 
the  loss  of  them,  and  be  punished  with  awful  severity  for 
your  contempt.  When  God  shall  bring  every  work  into 
judgment,  he  will  take  into  consideration  all  the  privileges 
which  you  have  enjoyed,  as  well  as  all  the  works  which 


Chap.  I.  1-3.  EPISTLE    TO    THE   EPHESIANS.  59 

you  have  done,  and  according  to  both  will  he  judge  you. 
They  who  have  never  heard  of  the  gospel,  will  meet  a 
more  tolerable  doom,  than  such  as  have  known  and  de- 
spised it.  These  will  perish  wonderfully.  Their  punish- 
ment will  be  such  as  they  would  not  believe  and  could 
not  imagine,  though  one  should  declare  it  to  them. 
The  men  of  Sodom,  in  their  days  were  sinners  of 
distinguished  guilt,  and  their  destruction,  in  the  confla- 
gration of  their  city,  is  set  forth  as  an  example  of  God's 
righteous  severity.  But  justice  has  not  done  with  them. 
In  the  day  of  judgment  they  will  receive  a  still  sorer  con- 
demnation; and  after  all,  it  will  be  more  tolerable  for 
them,  than  for  those  who  despise  the  gospel. 

To  us  the  word  of  salvation  is  sent.  Let  us  hear  it 
with  care  and  receive  it  with  joy,  accept  the  blessings 
which  it  offers,  and  walk  worthy  of  him  who  has  called  us 
to  his  kingdom  and  glory. 


60  AN    EXPOSITION    OF    THE  Serm.  III. 


SERMON   III. 

Ephesians  i.  4-6. — According  as  he  hath  chosen  us  in 
him  before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  him  in  love  :  having 
predestinated  us  unto  the  adoption  of  children  by  Jesus 
Christ  to  himself  according  to  the  good  pleasure  of  his 
will,  to  the  praise  of  the  glory  of  his  grace,  wherein  he 
hath  made  us  accepted  in  the  Beloved. 

In  the  verse  preceding  the  words  now  read,  the  Apostle 
thankfully  acknowledges  the  great  mercy  of  God,  "  who 
has  blessed  us  with  all  spiritual  blessings  in  heavenly  things 
in  Christ  Jesus."  These  blessings  he  proceeds  to  enume- 
rate; and  the  first  which  he  mentions  is,  God's  choosing 
us  to  be  an  holy  people  to  himself,  and  adopting  us  to  the 
privileges  of  children. 

The  Jews,  for  many  ages,  had  been  the  peculiar  people 
of  God,  separated  from  other  nations,  and  distinguished 
by  special  advantages.  God  had  now  seen  fit  to  take  the 
Gentiles  into  covenant  with  himself,  and  to  abolish  the  dis- 
tinction between  them  and  his  ancient  people. 

The  Jews  believed  that  God  from  the  beginning  had 
chosen  them  to  salvation,  and  had  appointed  the  Messiah 
in  due  time  to  appear  in  the  world,  that  none  of  them 
might  perish.  But  the  Apostle,  to  remove  from  the  Jews 
all  cause  of  boasting,  and  from  the  Gentiles  all  ground  of 
discouragement,  here  declares,  that  God  from  the  begin- 
ning had  chosen  the  Gentiles  in  Christ,  and  predestinated 
them  to  a  place  in  his  church,  that,  in  the  enjoyment  of 


Chap.  I.  4-6.  EPISTLE   TO    THE   EPHESIANS.  61 

the  gospel,  they  might  become  holy  and  be  made  meet  for 
heaven. 

In  our  text  we  may  observe  the  following  particulars : 

That  God  had  chosen  and  predestinated  these  Ephe- 
sians.  • 

That  they  were  chosen  to  be  holy  and  without  blame 
before  him,  in  love. 

That  they  were  predestinated  to  the  adoption  of  chil- 
dren to  himself. 

That  they  were  chosen  in  Christ  Jesus. 

That  the  reason  of  God's  choosing  them  was  the  good 
pleasure  of  his  own  will. 

That  the  purpose  for  which  they  were  chosen  was  the 
praise  of  the  glory  of  his  grace. 

I.  We  may,  first,  observe,  that  God  chose  and  predes- 
tinated these  Ephesian  Christians  before  the  foundation  of 
the  world. 

Those  spiritual  privileges  and  blessings,  which  they  en- 
joyed or  expected,  were  the  result  of  that  glorious  plan, 
which  the  infinite  wisdom  and  abundant  grace  of  God  had 
formed:  For,  as  it  is  said,  verse  11,  "They  were  predes- 
tinated according  to  the  purpose  of  him,  who  worketh  all 
things  after  the  counsel  of  his  own  will." 

When  we  speak  of  God's  foreknowledge  or  predestina- 
tion of  events,  we  must  always  keep  in  mind  this  idea, 
"  that  his  thoughts  are  not  as  our  thoughts,  but  as  the  hea- 
vens are  higher  than  the  earth,  so  are  his  thoughts  higher 
than  ours." 

This  Apostle  speaks  of  Christians,  as  "predestinated 
according  to  God's  purpose."  Peter  says,  "They  are 
elected  according  to  the  foreknowledge  of  God."  But  this 
mode  of  speaking  rather  expresses  things  according  to  the 
imperfect  manner  in  which  we  apprehend  them,  than  ac- 
cording to  the  perfect  manner  in  which  they  exist  in  the 


62  AN    EXPOSITION    OF   THE  Serm.  III. 

divine  mind.  God's  understanding  is  infinite.  He  views 
things  immediately  and  intuitively  as  they  are.  Darkness 
and  light,  past  and  future,  are  alike  to  him.  "  He  seeth 
not  as  man  seeth,  nor  are  his  years  as  man's  days.  But 
he  inhabiteth  eternity ;  and  one  day  is  with  him  as  a  thou- 
sand years,  and  a  thousand  years  as  one  day."  There- 
fore all  the  phrases,  which  we  meet  with  in  Scripture,  con- 
cerning God's  remembrance  of  things  past,  foreknowledge 
of  things  to  come,  and  deliberation  on  things  present,  are 
to  be  understood,  not  as  literally  expressive  of  the  real 
operations  of  his  mind,  but  as  figuratively  adapted  to  the 
weak  conceptions  of  ours.  "  His  knowledge  is  too  won- 
derful for  us ;  it  is  high,  we  cannot  attain  to  it." 

We  know  things  past  by  memory,  and  our  memory  we 
assist  by  records ;  so  God  is  often  said  to  remember  things, 
and  to  keep  a  book  of  remembrance.  But  we  are  sensible 
that  these  expressions  only  denote  God's  perfect  know- 
ledge of  those  things,  which  to  us  are  past — not  a  laborious 
recollection  of  them,  or  an  artificial  method  of  assist- 
ing his  memory.  So,  on  the  other  hand,  God  is  said  to 
foreknow  things  which  are  future,  to  foreordain  things 
which  shall  be  done,  to  write,  in  the  volume  of  his  book, 
things  which  his  counsel  has  determined ;  which  phrases 
do  not  signify  that  things  are  really  future  and  distant  to 
his  view,  that  his  mind  is  reaching  forward,  that  he  writes 
down  a  plan  of  operations  for  his  own  direction ;  but  they 
represent  the  perfect,  consummate,  unerring  wisdom  with 
which  he  governs  the  universe. 

Viewing  the  matter  in  this  light,  we  shall  be  sensible 
that  our  perplexity  concerning  God's  foreknowledge  and 
decree,  arises  from  the  imperfection  of  our  minds,  and  the 
narrowness  of  our  comprehension ;  and  that  there  is  no 
more  inconsistency  between  the  freedom  of  moral  agents 
and  God's  foreknowledge,  than  there  is  between  this  and 


Chap.  1. 4-6.  EPISTLE   TO    THE    EPHESIANS.  63 

his  present  knowledge ;  for,  with  respect  to  him,  foreknow- 
ledge and  present  knowledge  are  the  same ;  the  difference 
is  only  with  respect  to  us,  with  whom  things  exist  by  suc- 
cession. 

The  word  election,  or  choosing,  is,  in  Scripture,  used  in 
various  senses. 

Sometimes  it  signifies  the  appointment  of  a  person  to 
some  eminent  office  or  service.  Christ  says  to  his  disci- 
ples, "  I  have  chosen  you  twelve ;"  i.  e.,  I  have  chosen  you 
to  be  my  disciples,  and  preachers  of  my  gospel.  He  does 
not  mean  that  he  had  chosen  them  all  to  salvation,  for 
one  of  them  was  a  son  of  perdition.  In  this  sense  Paul 
was  a  chosen  vessel  to  bear  Christ's  name  among  the 
Gentiles.  And  Cyrus,  Saul,  and  David  are  called  God's 
chosen,  because  they  were  designated  to  be  kings,  for  the 
execution  of  some  great  purposes  of  Providence. 

The  word  sometimes  intends  approbation ;  as  when 
Christ  says,  "  Many  are  called,  but  few  are  chosen ;"  i.  e., 
few  are  accepted  and  approved. 

Often  the  word  is  used  in  a  large  sense,  to  comprehend 
the  whole  body  of  God's  professing  people,  whom  he  has 
chosen  out  of  the  world  to  be  a  peculiar  people  to  him- 
self. The  whole  nation  of  the  Jews  are  styled  God's  elect, 
and  his  chosen.  The  Christian  church,  the  whole  num- 
ber of  professed  believers,  are  called  a  chosen  generation, 
a  peculiar  people. 

But  this  general  sense  of  the  word  implies,  a  more  par- 
ticular sense.  If  God  has  chosen  some  nations  rather 
than  others,  to  enjoy  the  means  of  salvation,  then  he  gives 
some  an  advantage  above  others  to  obtain  salvation ;  and 
this  is  as  much  an  act  of  sovereignty  as  the  election  of 
particular  persons.  And,  without  question,  some,  in  the 
nation,  chosen  to  these  privileges,  will  thereby  eventually 
be  made  partakers  of  the  salvation  revealed.     And  there 


64  AN   EXPOSITION   OF   THE  Serm.  III. 

are  some  expressions,  in  Scripture,  which  seem  to  import 
an  appointment  of  persons  to  obtain  this  salvation,  as  well 
as  to  enjoy  the  means  of  it.  Paul  says  to  the  Thessalo- 
nians,  "  God  hath  chosen  you  to  salvation  through  sancti- 
fication of  the  Spirit  and  belief  of  the  truth,  whereunto 
he  hath  also  called  you  by  our  gospel."  The  Apostle 
Peter  calls  Christians,  "  Elect  according  to  the  foreknow- 
ledge of  God,  through  sanctification  of  the  Spirit."  Elec- 
tion, in  these  passages,  cannot  be  understood  merely  of  an 
appointment  to  external  privileges,  for  the  subjects  of  it 
are  said  to  be  chosen  through  sanctification  and  faith. 
Now  they  were  not  brought  to  the  enjoyment  of  the  gospel 
by  their  faith  and  holiness,  but  they  were  brought  to  these 
by  the  gospel.  They  were  called  to  spiritual  privileges 
while  they  were  in  impenitence  and  unbelief.  The  gos- 
pel was  not  the  fruit,  but  the  mean  of  their  faith. 

That  there  is  an  election  to  salvation,  Christians  are 
generally  agreed  :  in  their  manner  of  explaining  it,  is  the 
chief  difference.  Some  suppose  it  to  be  absolute  and 
without  regard  to  personal  qualifications ;  others  suppose 
it  to  be  conditional,  and  grounded  on  a  foresight  of  faith 
in  the  persons  chosen. 

In  all  questions  of  this  kind  there  are  two  great  points, 
which  we  must  keep  in  view — our  dependence  on  the 
grace  of  God ;  and  our  moral  agency.  On  the  one  hand, 
we  must  not  so  conceive  of  God's  election,  and  the  influ- 
ence of  his  grace,  as  to  set  aside  our  free  agency  and  final 
accountableness ;  nor,  on  the  other  hand,  must  we  so  ex- 
plain away  God's  sovereignty  and  grace,  as  to  exalt  man  to 
a  state  of  independence.  While  we  shun  these  extremes 
we  shall  not  dangerously  err  in  the  doctrine  before  us. 

It  is  manifest  from  reason,  as  well  as  Scripture,  that 
God  exercises  a  moral  government  in  the  world,  and  that 
his  providence  extends  to  particular  persons,  to  all  circum- 


Chap.  I.  4-6.  EPISTLE    TO    THE    EPHESIANS.  65 

stances  of  their  condition,  and  to  all  the  actions  of  their 
lives;  for  we  cannot  conceive  it  possible,  that  he  should 
govern  the  world  in  general,  and  yet  overlook  particular 
persons ;  or  that  he  should  order  their  circumstances,  and 
yet  have  no  superintendency  or  control  of  their  actions. 

It  is  also  certain,  that  the  grace  of  God  operates  in  the 
conversion  of  sinners,  in  such  a  manner  and  degree,  that 
they  are  saved  by  him,  not  of  themselves. 

Now  so  far  as  the  grace  of  God,  in  the  salvation  of  sin- 
ners, is  absolute  and  unconditional,  election  or  predestina- 
tion is  so,  and  no  farther.  They  run  parallel  to  each 
other.  We  are  to  conceive  of  election,  in  the  same  man- 
ner as  we  conceive  of  the  influence  of  grace ;  for  election 
can  be  nothing  more,  than  God's  foreknowing  and  prede- 
termining (to  speak  according  to  our  way  of  conception) 
that  he  will  exercise  his  grace  in  such  a  manner  as  shall 
prove  effectual.  And  his  counsels  and  decrees  are  only 
the  plan  of  his  providential  government.  If  the  latter  is 
not  inconsistent  with  human  liberty,  the  former  cannot  be 
so.  If  the  thing  done  does  not  control  our  agency,  the 
previous  purpose  cannot  control  it. 

The  question,  whether  election  is  conditional,  will  easily 
be  solved  by  considering  the  end  which  it  respects. 

If  we  consider  it  as  respecting  the  original  plan  of  sal- 
vation, it  must  be  absolute  and  unconditional.  It  could 
not  be  owing  to  any  foreseen  worthiness  in  fallen  crea- 
tures, that  God  chose  and  determined  to  send  them  a 
Saviour,  and  to  propose  such  a  particular  method  of  sal- 
vation ;  but  merely  to  his  self-moving,  sovereign  grace. 
Their  guilt  and  impotence  were  the  reasons  why  such  a 
method  of  salvation  was  necessary,  and  therefore  their 
foreseen  holiness  and  worthiness  could  not  be  the  reasons 
why  such  a  method  was  adopted. 

If  we  consider  election  as  respecting  the  means  of  sal- 


66  AN    EXPOSITION    OF    THE  Serm.  III. 

vation,  it  is  unconditional.  It  was  not  owing  to  the  vir- 
tue and  goodness  of  the  human  race  that  a  revelation  was 
given  them.  It  was  not  owing  to  the  previous  desires, 
prayers,  and  endeavours  of  the  Ephesians  or  other  Gen- 
tile nations,  that  they  were  brought  into  a  church  state, 
and  to  the  knowledge  of  the  way  of  salvation.  It  is  not 
owing  to  any  thing  which  we  had  done,  that  the  gospel  is 
sent  to  us,  and  that  we  were  born  and  have  been  educated 
under  it.  All  this  must  be  ascribed  to  the  pure  favour  of 
God.  He  chose  the  Ephesians,  not  because  they  were 
holy,  but  that  they  might  be  holy.  He  predestinated 
them,  and  made  known  to  them  the  mystery  of  his  will, 
according  to  the  good  pleasure  which  he  purposed  in  him- 
self. In '  this  sense  the  Apostle  applies  the  words  of  the 
prophet,  "  I  am  found  of  them  who  sought  me  not ;  I  am 
made  manifest  to  them  who  inquired  not  after  me." 

Farther :  If  we  consider  election  as  it  respects  the  first 
awakening  influence  of  the  Spirit  of  God  on  the  hearts 
of  obstinate  sinners,  whereby  they  are  excited  to  seek  the 
mercy  of  God  with  earnestness,  and  to  attend  on  the 
means  of  salvation  with  diligence,  it  is  here  also  sovereign 
and  unconditional.  For  that  sinners,  dead  in  their  tres- 
passes, should  be  awakened  to  consideration,  inquiry,  and 
an  attendance  on  the  means  of  life,  must  be  owing,  not  to 
their  own  previous  good  dispositions,  but  to  some  special 
providence,  seasonable  word,  or  internal  influence,  which 
was  not  of  their  seeking.  Accordingly,  our  Saviour  says, 
"  Behold,  I  stand  at  the  door  and  knock :  if  any  man  hear 
my  voice  and  open  the  door,  I  will  come  in  to  him  and 
sup  with  him,  and  he  with  me."  His  knocking  is  from 
his  own  motion,  not  from  the  invitation  of  sinners :  that 
is  the  occasion  of  their  opening ;  not  this  the  occasion  of 
his  knocking. 

Again  :  If  election  be  considered  as  it  respects  the  grace 


Chap.  I.  4-6.  EPISTLE    TO    THE    EPHESIANS.  67 

of  God  in  the  conversion  of  sinners,  I  think,  it  may  be 
called  sovereign  and  unconditional.  To  prevent  mistakes, 
I  would  qualify  this  observation. 

The  gospel  comes  to  men  accompanied  with  the  Spirit, 
which  is  given  to  convince  them  of  sin,  awaken  in  them  an 
apprehension  of  danger  and  excite  their  attention  to  the 
means  of  safety.  Such  exercises  ordinarily  precede  con- 
version. And  as  sinners  more  readily  yield  to  these 
motions  of  the  Spirit,  and  more  diligently  apply  the  means 
of  religion,  they  have  more  reason  to  expect  the  grace 
which  will  prove  effectual.  "  Whosoever  hath,  to  him  shall 
be  given."  In  this  sense  I  admit,  that  converting  grace 
may  be  called  conditional.  But  where  shall  we  find  those 
who  have  never  resisted  the  Spirit  of  grace,  or  neglected 
the  means  of  salvation  ?  To  sinners  under  this  guilt  and 
forfeiture,  God  can  be  under  no  obligation,  by  justice  or 
promise,  to  grant  the  presence  of  his  renewing,  or  the  re- 
turn of  his  awakening  grace,  or  even  the  prolongation  of 
life.  If  the  continuance  of  life,  and  the  repeated  excita- 
tions of  the  Spirit,  are  sovereign  and  unpromised  mercies, 
converting  grace  is  no  less  so.  Saving  benefits  are  never 
promised  to  sinners  on  any  conditions,  but  those  which 
imply  a  change  of  character. 

Now  if  among  those  who  have  alike  abused  and  for- 
feited the  grace  of  God,  some  are  reclaimed,  and  others 
left  in  a  state  of  sin,  I  can  see  no  violation  of  justice  or 
of  promise ;  for  none,  on  either  of  these  grounds,  had  a 
claim  to  the  benefit.  The  former  must  adore  God's 
mercy  ;  the  latter  condemn  their  own  perverseness.  The 
mercy  granted  to  those  is  no  prejudice  to  these.  Election 
then,  in  relation  to  converting  grace,  is,  in  this  sense,  abso- 
lute, that  it  is  the  result  of  God's  good  pleasure,  and  not 
the  effect  of  any  condition  actually  performed  by  the  sin- 
ner, in  virtue  of  which  he  could  claim  it. 


68  AX    EXPOSITION    OF    THE  Sera.  III. 

But  then,  if  we  consider  election,  as  it  respects  the 
final  bestowment  of  salvation,  it  is  plainly  conditional. 
This  God  gives,  and  this  he  determines  to  give  only  to 
such  as  are  made  meet  for  it.  To  imagine,  that  he  chooses 
some  to  eternal  life  without  regard  to  their  faith  and  holi- 
ness, is  to  suppose  that  some  are  saved  without  these  quali- 
fications, or  saved  contrary  to  his  purpose.  It  is  the 
express  declaration  of  Scripture,  "  Without  holiness  no 
man  shall  see  the  Lord.  God  hath  chosen  us  to  salvation 
through  sanctification  of  the  Spirit  and  belief  of  the  truth." 
The  terms  of  salvation  are  in  the  gospel  clearly  stated, 
and  we  must  not  imagine,  that,  contrary  to  this  statement, 
there  is  a  secret  purpose,  which  will  open  the  door  of 
salvation  to  the  finally  impenitent,  against  whom  the  gospel 
has  shut  it,  or  will  shut  the  door  against  the  sincerely 
penitent,  to   whom   the  gospel  has  opened  it. 

Whatever  difficulties  may  attend  this  doctrine,  so  much 
is  plain :  they  who  are  chosen  to  salvation,  are  chosen  to 
be  holy.  And  whatever  doubts  we  may  have  concerning 
our  own  election,  we  may  make  it  sure,  by  adding  to  our 
faith  the  virtues  and  works  of  the  gospel.  "  If  we  do 
these  things  we  shall  never  fall." 

We  proceed, 

II.  To  consider  the  spiritual  qualifications,  to  which  the 
Ephesians  were  chosen.  "  God  chose  them  to  be  holy  and 
without  blame  before  him  in  love." 

There  is  a  relative  or  ceremonial  holiness  often  ap- 
plied to  persons  and  things,  on  account  of  their  separation 
from  a  common  to  a  sacred  use.  But  more  usually  the 
term  denotes  a  real,  internal  purity,  in  opposition  to 
moral  pollution  or  sin.  This  is  the  sense  of  it  in  the 
text.  To  be  holy  is  to  be  "  without  blame  in  the  sight  of 
God." 

Holiness  consists  in  the   conformity  of  the   soul  to  the 


Chap.  I.  4-6.  EPISTLE    TO    THE    EPHESIANS.  69 

divine  nature  and  will ;  and  is  opposed  to  all  moral  evil. 
In  fallen  creatures  it  begins  in  the  renovation  of  the  mind 
after  the  image  of  God.  Hence  Christians  are  said  "  to 
be  renewed  in  the  spirit  of  their  minds,  and  to  be  made 
new  creatures."  In  this  change  the  heart  is  formed  to  the 
love  of  God's  character  and  will,  and  to  a  hatred  of  what- 
ever appears  contrary  to  them.  "  They  who  love  the 
Lord,  hate  evil."  This  renovation,  though  imperfect  in 
degree,  yet  extends  to  the  whole  man,  so  that  "  all  things 
become  new."  And  though  the  renewed  Christian  in 
many  things  offends,  yet  he  has  respect  to  all  God's  com- 
mands. He  desires  to  be  without  blame  before  God.  He 
contents  not  himself  with  his  present  imperfect  measure 
of  goodness,  but  is  solicitous  to  cleanse  himself  from  all 
filthiness,  and  to  perfect  holiness  in  the  fear  of  God.  With 
this  view  he  attends  on  all  divine  institutions.  He 
desires  the  pure  milk  of  God's  word  that  he  may  grow 
thereby.  He  receives  with  meekness  the  engrafted  word, 
hoping  that  it  may  save  his  soul.  He  is  not  disgusted  at  a 
reproof  or  warning,  because  it  comes  home  to  his  case ; 
he  regards  it  as  a  word  in  season,  is  thankful  for  it,  and 
humbly  applies  it.  When  he  hears  the  word,  it  is  not 
that  he  may  find  matter  for  objection  and  cavil,  or  that  he 
may  apply  what  he  hears  to  others,  but  that  he  may  know 
himself  more  intimately,  understand  his  duty  more  per- 
fectly, and  do  God's  will  more  acceptably. 

When  he  comes  to  the  ordinance  of  the  supper,  he  desires 
there  to  remember  and  show  forth  the  death  of  his  Saviour. 
He  does  not  expect  to  be  accepted,  merely  because  he  eats 
and  drinks  in  Christ's  presence;  he  considers  that  he  must 
also  depart  from  iniquity.  He  is  not  aiming  at  a  name  to 
live,  but  at  real  improvement  in  the  spiritual  life.  He 
attends  to  the  great  things  exhibited  in  this  ordinance,  such 
as  the  evil  and  danger  of  sin,  the  ruined  condition  of  the 


70  AN    EXPOSITION    OF    THE  Serm.  III. 

human  race,  the  mercy  of  God  in  providing  for  them  a 
Saviour,  and  the  love  of  Christ  in  giving  himself  a  sacri- 
fice to  God  for  the  sins  of  men.  By  the  contemplation 
of  these  things  he  strengthens  his  purpose  of  obedience, 
his  faith  in  the  Redeemer,  his  gratitude  to  God,  and  his 
love  to  all  men. 

We  may  observe  farther,  that  the  Apostle  considers  love 
as  a  main  branch  of  holiness.  "  God  hath  chosen  us  to 
be  holy  and  without  blame  before  him  in  love." 

When  the  word  love,  in  the  sacred  writings  is  used  in- 
definitely, and  without  limitation  to  a  particular  object,  love 
to  men,  and  especially  to  the  brethren,  is  usually  intended. 
So  the  word  is  to  be  understood  here,  as  appears  from  the 
15th  verse  of  this  chapter,  and  from  the  parallel  place  in  the 
epistle  to  the  Colossians,  where  the  Apostle  gives  thanks 
for  their  faith  in  Christ  and  love  to  the  saints. 

Love  is  every  where  in  Scripture,  considered  as  a  most 
essential  part  of  the  character  of  the  saint.  Charity  out 
of  a  pure  heart,  is  the  end  of  the  commandment.  Chris- 
tians are  above  all  things  to  put  on  charity,  which  is  the 
bond  of  perfectness.  Believers  have  purified  their  souls 
in  obeying  the  truth  unto  unfeigned  love  of  the  brethren. 
Brotherly  kindness  and  charity  are  the  graces,  which  com- 
plete the  Christian  character. 

Let  us  remember  then,  that  without  charity,  all  our 
pretensions  to  the  gospel  holiness  are  vain.  We  may  talk 
with  the  tongue  of  men  and  angels;  we  may  discover  a  fer- 
vent zeal  in  matters  which  bear  some  relation  to  religion; 
we  may  have  much  knowledge  of  the  mysteries  of  revela- 
tion ;  we  may  profess  a  strong  faith ;  we  may  be  liberal  of 
our  substance  in  promoting  some  favourite  designs,  which 
we  call  pious  ones ;  but  if  we  have  no  charity,  all  is  noth- 
ing, or  nothing  but  glare  and  noise.  That  charity  which 
belongs  to  the  Christian  temper,  is  kind  and  long-suffering, 


Chap.  I.  4-6.  EPISTLE    TO    THE    EPHESIANS.  t  i 

opposite  to  pride,  ostentation  and  envy.  It  is  humble  and 
peaceable,  meek  and  condescending ;  not  easily  provoked, 
not  apt  to  censure.  It  rejoices  not  in  iniquity,  but  re- 
joices in  the  truth.  It  beareth,  hopeth  and  believeth  all 
things. 


72  AN    EXPOSITION    OF    THE  Serin.  IV. 


SERMON  IV. 

Ephesians  i.  4-6. — According  as  he  hath  chosen  us  in 
him  before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  him  in  love  :  having 
predestinated  us  to  the  adoption  of  children  by  Jesus 
Christ  to  himself,  according  to  the  good  pleasure  of  his 
will,  to  the  praise  of  the  glory  of  his  grace,  wherein  he 
hath  made  us  accepted  in  the  Beloved. 

The  nature  of  that  election  or  predestination,  of  which 
these  Ephesians  were  the  subjects;  and  that  holiness  and 
love,  to  which  they  were  chosen,  we  illustrated  in  our 
preceding  discourse.     We  are  now, 

III.  To  consider  the  adoption  to  which  believers  are 
predestinated. 

Adoption  is  a  word  several  times  used  by  this  Apostle, 
to  express  the  high  privileges  and  exalted  hopes  of  Chris- 
tians in  this  world,  and  the  superior  dignity  and  happiness 
reserved  for  them  in  another.  The  word  used  by  him, 
which  we  render  adoption,  properly  signifies,  putting  one 
in  the  place  of  a  son. 

The  word  suggests  to  us  this  idea,  that  we  have  no 
natural  right  to  the  privileges  of  children ;  for  though  we 
are  by  our  creation  the  children  of  God,  yet  we  are  be- 
come disobedient  and  rebellious  children,  and  as  such  are 
excluded  from  all  title  to  the  inheritance  originally  pro- 
mised to  obedience.  Our  sonship  is  not  our  native  right, 
but  the  effect  of  God's  gracious  adoption. 


Chap.  I.  4-6.         EPISTLE    TO    THE    EPHESIANS.  73 

In  this  adoption  are  included  several  important  privileges. 

1.  It  implies  a  state  of  freedom,  in  opposition  to  bond- 
age. The  Apostle  says,  we  have  not  received  the  spirit 
of  bondage  again  to  fear,  but  the  spirit  of  adoption. 

Believers  are  free,  as  being  delivered  from  the  bondage 
of  sin. 

This  freedom  they  obtain  in  the  renovation  of  their 
minds  after  the  image  of  God.  As  many  as  receive 
Christ,  to  them  is  given  power  to  become  the  children  of 
God,  for  they  are  born  of  him.  They  are  his  children 
by  a  heavenly  and  spiritual  birth.  They  are  born  from 
above,  born  of  the  Spirit ;  "  and  where  the  Spirit  of  the 
Lord  is,  there  is  liberty."  They  are  no  more  the  ser- 
vants of  sin  to  obey  it  in  the  lusts  thereof;  but,  being 
made  free  from  sin,  they  are  become  the  servants  of  God, 
and  they  have  their  fruit  unto  holiness,  and  the  end  ever- 
lasting life. 

They  are  free,  as  having  near  access  to  God  and  inti- 
mate communion  with  him. 

"  Through  Christ  they  have  access  by  the  Spirit  unto 
the  Father.  Because  they  are  sons,  God  hath  sent  forth 
the  Spirit  of  his  Son  into  their  hearts,  and  given  them  the 
spirit  of  adoption,  whereby  they  cry,  Abba,  Father." 

Children  are  usually  admitted  to  that  familiar  inter- 
course, which  is  denied  to  servants.  So  they,  whom 
God  has  called  to  the  adoption  of  children,  may  come 
boldly  to  his  throne.  They  know  where  to  find  him,  and 
may  approach  even  to  his  seat.  They  have  liberty  to 
enter  into  the  most  holy  place  by  the  blood  of  Christ. 
And  God  makes  to  them  some  peculiar  communications 
of  his  grace,  to  help  their  infirmities,  strengthen  their  good 
resolutions,  comfort  them  in  afflictions,  defend  them  against 
temptations,  and  lead  them  in  the  way  everlasting.  "  The 
secret  of  the  Lord  is  with  them  who  fear  him,  and  he  will 

10 


74  AN    EXPOSITION    OF    THE  Serin.  IV. 

show  them  his  covenant.  The  meek  he  will  guide  in 
judgment,  and  teach  them  his  way."  Christ  says  to  his 
disciples,  "  Ye  are  my  friends,  if  ye  do  whatsoever  I  have 
commanded  you.  I  call  you  not  servants,  for  a  servant 
knoweth  not  what  his  Lord  doeth ;  but  I  have  called  you 
friends,  for  all  things,  which  I  have  heard  of  my  Father,  I 
have  made  known  unto  you." 

2.  Adoption  brings  us  under  the  peculiar  care  of  God's 
providence. 

"  God  is  good  to  all,  and  his  tender  mercies  are  over  all 
his  works."  The  just  and  the  unjust  partake  of  his  com- 
mon bounties.  But  he  is  especially  good  to  them  who  are 
of  a  clean  heart.  His  eyes  are  upon  the  righteous,  and 
his  ears  are  open  to  their  cry.  No  good  thing  will  be 
withheld  from  them  who  walk  uprightly.  Christ  is  made 
head  over  all  things  for  the  church. 

Good  and  bad  are  subject  to  the  common  adversities  of 
life ;  but  the  afflictions,  which  befall  the  just,  are  ordered  in 
a  more  immediate  subservience  to  their  spiritual  interest. 
"  Whom  the  Lord  loveth  he  chasteneth,  and  scourgeth 
every  son  whom  he  receiveth.  If  ye  endure  chasten- 
ing, God  dealeth  with  you  as  with  sons;  for  what  son 
is  he  whom  the  father  chasteneth  not  ?  And  God  chas- 
teneth us  for  our  profit,  that  we  might  be  partakers  of  his 
holiness.  Now  no  chastening  for  the  present  seemeth  to 
be  joyous,  but  grievous;  nevertheless  afterward  it  yieldeth 
the  peaceable  fruits  of  righteousness." 

Needful  and  seasonable  correction  is  one  of  the  bene- 
fits of  adoption,  one  of  the  privileges  of  God's  children. 
The  gracious  intention  of  it  is  to  recover  them  from  their 
backslidings,  to  wean  them  from  the  world,  to  quicken 
them  in  their  duty,  to  prove  their  sincerity,  and  prepare 
them  for  heaven.  David  considered  his  adversity  as  a 
fruit  of  God's  parental  faithfulness  and  love.     "  I  know, 


Chap.  I.  4-3.  EPISTLE    TO    THE    EPHESIANS.  75 

O  God,  that  thy  judgments  are  right,  and  thou  in  faithful- 
ness hast  afflicted  me." 

Affliction,  considered  in  itself,  is  grievous ;  considered  as 
the  effect  of  sin,  is  humbling ;  but,  considered  as  the  allot- 
ment of  divine  wisdom  for  our  eternal  advantage,  it  is 
matter  of  thankfulness  and  joy.  "  Count  it  all  joy,"  says 
St.  James,  "  when  ye  fall  into  divers  temptations,  for  the 
trial  of  your  faith  worketh  patience."  "Rejoice"  says  St. 
Peter,  "in  as  much  as  ye  are  partakers  of  Christ's  sufferings, 
that  when  his  glory  shall  be  revealed,  ye  may  be  glad  also 
with  exceeding  joy."  The  children  of  God  must  esteem  it  a 
mighty  privilege,  that  they  are  under  the  care  of  a  wise 
and  gracious  parent,  who  will  always  treat  them  according 
to  their  wants ;  will  give  them  prosperity  as  far  as  it  is 
safe,  and  withdraw  it  when  it  would  be  dangerous ;  will 
send  correction  when  it  is  needed,  and  remove  it  when 
the  occasion  ceases;  and,  in  a  word,  will  cause  all  things 
to  work  for  their  good. 

3.  Adoption  includes  a  title  to  a  glorious  resurrection 
from  the  dead,  and  to  an  eternal  inheritance  in  the  hea- 
vens. 

So  this  Apostle  explains  it  in  the  eighth  chapter  to  the 
Romans.  "  We  have  received  the  spirit  of  adoption,  and 
the  Spirit  itself  beareth  witness  with  our  spirit,  that  we 
are  the  children  of  God;  and  if  children,  then  heirs; 
heirs  of  God  and  joint  heirs  with  Christ;  if  so  be  that 
we  suffer  with  him,  that  we  may  be  also  glorified  together. 
For  I  reckon  that  the  sufferings  of  the  present  time, 
are  not  worthy  to  be  compared  with  the  glory,  which 
shall  be  revealed  in  us.  For  the  earnest  expecta- 
tion of  the  creature  waiteth  for  the  manifestation  of  the 
sons  of  God ;  for  the  creature  shall  be  delivered  from  the 
bondage  of  corruption  into  the  glorious  liberty  of  the  sons 
of  God.     And  we,  who  have  the  first  fruits  of  the  Spirit, 


76  AN    EXPOSITION    OF    THE  Serm.  IV. 

groan  within  ourselves,  waiting  for  the  adoption,  to  wit,  the 
redemption  of  our  body."  To  the  same  purpose  are  the 
words  of  St.  John,  1  Epistle,  chapter  iii.  "Behold, 
what  manner  of  love  the  Father  hath  bestowed  upon  us, 
that  we  should  be  called  the  sons  of  God.  Now  we  are 
the  sons  of  God,  and  it  doth  not  yet  appear  what  we  shall 
be ;  but  we  know  that  when  he  shall  appear,  we  shall  be 
like  him ;  for  we  shall  see  him  as  he  is."  So  also  says 
St.  Peter,  1  Epistle  i.  3.  "Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  which  hath  begotten  us 
again  unto  a  lively  hope  by  the  resurrection  of  Christ 
from  the  dead,  to  an  inheritance  incorruptible,  and  unde- 
fined, and  that  fadeth  not  away,  reserved  in  heaven  for  you." 

Now  if  believers  are  the  children  of  God,  then  their 
temper  must  be  a  child-like  temper,  a  temper  correspond- 
ing to  their  relation,  condition  and  character.  Let  us 
therefore,  as  becomes  obedient  children,  be  holy  in  all 
manner  of  conversation,  for  he  who  has  called  us  is  holy. 
Let  us  be  followers  of  God  as  dear  children,  walking  wor- 
thy of  him,  who  has  called  us  to  his  kingdom  and  glory. 
Let  us  reverence  and  love  our  Supreme  Parent,  trust  our- 
selves in  the  hands  of  his  goodness,  patiently  bear  the 
corrections  of  his  love,  humbly  submit  to  the  disposals  of 
his  wisdom,  maintain  a  daily  correspondence  with  him, 
attend  to  all  the  discoveries  of  his  will,  and  in  all  things 
cheerfully  comply  with  his  commands,  however  contrary 
to  our  natural  wishes.  In  imitation  of  his  goodness  let  us 
do  good  as  we  have  opportunity;  and,  regarding  his  pro- 
fessed children  as  our  brethren,  let  us  walk  in  love  to 
them,  endeavouring  to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace ;  for  he,  who  is  the  God  and  Father  of  all, 
is  above  all,  through  all,  and  in  us  all. 

I  proceed  to  our  fourth, 

IV.  Observation :  That  all  spiritual  blessings  are  de- 


Chap.  I.  4-6.  EPISTLE    TO    THE    EPHESIANS.  77 

rived  to  us  through  Jesus  Christ.  "  God  hath  chosen  us 
in  Christ,  predestinated  us  to  the  adoption  of  children  by 
Christ,  made  us  accepted  in  the  Beloved."  It  is  the  grand 
theme  of  the  gospel,  that  "  God  is  in  Christ,  reconciling 
the  world  to  himself." 

The  wisdom  of  God  saw  fit  to  exercise  mercy  to  sinful 
men  through  the  mediation  of  his  Son,  who  came  into 
our  world,  assumed  our  nature,  and  suffered  death  on  the 
cross  for  our  sins.  What  were  all  the  reasons,  which,  in 
the  divine  government,  made  such  a  scheme  of  redemp- 
tion necessary,  it  may  be  difficult  for  us  to  determine,  and 
it  is  needless  to  inquire.  We  may,  however,  easily  dis- 
cern some  important  ends,  which  it  answers.  It  clearly 
displays  the  holiness,  justice  and  mercy  of  God,  the  evil 
and  demerit  of  sin,  the  punishment  which  it  deserves,  the 
grace  of  God  to  pardon  it,  and  the  amazing  danger  of 
continued  impenitence  in  it.  We  must  therefore  suppose 
that  these  were  among  the  reasons  why  it  was  adopted. 

As  Christ  is  the  Mediator,  so  all  the  blessings,  which 
we  enjoy  and  hope  for,  are  represented  as  coming  to  us 
through  him.  We  are  justified  through  his  blood,  adopted 
in  him,  obtain  the  promise  of  the  Spirit  and  are  sanctified 
in  him,  are  admitted  to  the  means  of  salvation,  called  to 
the  privileges  of  the  gospel,  and  made  partakers  of  eternal 
life  through  him. 

The  Apostle  says,  God  has  chosen  us  in  Christ,  before 
the  foundation  of  the  world.  It  was  the  eternal  plan  of 
divine  wisdom  to  save  sinners  through  Jesus  Christ,  who, 
in  the  purpose  of  God,  was  a  lamb  slain  from  the  founda- 
tion of  the  world.  Their  salvation  therefore  cannot  ori- 
ginate from  any  worthiness  in  themselves,  but  must 
depend  on  the  interposition  of  the  Saviour;  for  every 
thing  which  God  has  done,  and  which,  even  before  the 
foundation   of   the   world,    he    purposed   to   do   for   the 


78  AN    EXPOSITION    OF    THE  Serm.  IV. 

recovery  of  sinners,  was  in  consideration  of  that  all- 
perfect  sacrifice  which  has  been  offered  on  the  cross. 

Now  if  all  spiritual  benefits  come  to  us  only  through 
Christ,  it  is  an  obvious  conclusion,  that  we  must  seek  and 
expect  them  in  his  name  :  for  we  must  evidently  apply  for 
them  in  the  way  in  which  God  bestows  them.  Faith  in 
Christ,  therefore  becomes  a  necessary  condition  of  accept- 
ance with  God.  However  God  may  see  fit  to  deal  with 
some,  who  enjoy  not  our  light,  yet  to  us,  who  have  known 
the  mystery  of  his  will,  faith  in  Christ  is  a  necessary  prin- 
ciple of  religion.  For  as  much  as  we  know,  that  we  are 
not  redeemed  with  corruptible  things,  but  with  the  pre- 
cious blood  of  Christ,  who  was  ordained  before  the  foun- 
dation of  the  world,  but  was  manifested  in  these  last  times 
for  us,  we  must  come  to  God  by  him,  and  by  him  believe 
in  God,  who  raised  him  from  the  dead  and  gave  him 
glory,  that  our  faith  and  hope  might  be  in  God. 

V.  The  Apostle  farther  teaches  us,  that  the  reason  of 
God's  choosing  believers  in  Christ,  and  predestinating  them 
to  adoption,  is  the  good  pleasure  of  his  will. 

If  we  admit  that  we  are  sinful,  fallen  creatures,  unwor- 
thy of  God's  favour,  and  insufficient  for  our  own  redemp- 
tion, which  is  a  plain  doctrine  of  the  gospel,  and  an 
evident  dictate  of  experience,  then  our  salvation  must 
ultimately  be  resolved  into  God's  good  pleasure.  There 
is  no  other  source  from  which  it  can  be  derived.  If  death 
is  our  desert,  our  deliverance  must  be  by  grace. 

Final  salvation  is  suspended  on  the  condition  of  our 
repentance,  faith  and  holiness ;  but  it  is  not  the  less  grace ; 
for  these  previous  requisites  are  not  merely  of  ourselves ; 
they  are  the  gifts  of  God.  The  original  plan  of  salvation 
is  from  him,  not  from  us :  the  gospel  itself  is  a  divine 
gift,  not  a  human  discovery :  our  being  under  circum- 
stances to  enjoy  it  is  not  the  effect  of  our  previous  choice 


Chap.  I.  4-6.  EPISTLE    TO    THE    EPHESIANS.  79 

but  of  God's  sovereign  goodness :  it  is  the  good  Spirit  of 
God,  who  awakens  the  attention  of  sinners  to  the  gospel, 
excites  them  to  the  use  of  the  means  in  their  hands,  and 
makes  these  things  successful.  The  gospel  considers  and 
treats  us  as  free,  but  not  as  independent  agents.  In  common 
life,  the  success  of  our  labours,  as  well  as  our  ability  to 
labour  depends  on  the  support  and  concurrence  of  Provi- 
dence. In  the  spiritual  life,  we  are  no  less  dependent  on 
the  influence  of  grace.  As  our  encouragement  to  worldly 
industry  arises  from  a  belief,  that  God's  providence  always 
attends  us,  so  our  animation  in  the  Christian  life  springs 
from  a  persuasion,  that  God's  grace  is  sufficient  for  us. 
"  The  just  live  by  faith." 

Salvation  is  the  purchase  of  Christ;  but  still  it  no  less 
originates  from  God's  good  pleasure ;  "  for  in  this  was 
manifested  the  love  of  God  toward  us,  because  he  sent  his 
only  begotten  Son  into  the  world,  that  we  might  live 
through  him."  "  God,  who  is  rich  in  mercy,"  says  our 
Apostle,  "  for  his  great  love  wherewith  he  loved  us,  even 
when  we  were  dead  in  sins,  hath  quickened  us  together 
with  Christ,  that  in  the  ages  to  come,  he  might  show  the 
exceeding  riches  of  his  grace  in  his  kindness  to  us  by 
Jesus  Christ.  For  by  grace  are  ye  saved  through  faith ; 
and  that  not  of  yourselves :  it  is  the  gift  of  God :  not 
of  works,  lest  any  man  should  boast.  For  we  are  his 
workmanship,  created  in  Christ  Jesus"  to  good  works, 
which  God  hath  before  ordained,  that  we  should  walk  in 
them." 

This  brings  us  to  our  last  observation, 

VI.  That  the  great  purpose  for  which  God  has  chosen 
and  called  us,  is  the  praise  of  the  glory  of  his  grace. 

God's  grace  is  here  represented  as  eminently  glorious. 
Goodness  is  the  glory  of  the  divine  character ;  grace  is 
the  glory  of  the  divine  goodness;  the  plan  of  salvation 


80  AN   EXPOSITION    OF    THE  Serm.  IV. 

for  sinners  by  Jesus  Christ,  is  the  glory  of  divine  grace. 
Here  grace  is  exercised  toward  the  most  unworthy  crea- 
tures, in  the  bestowment  of  the  greatest  of  all  benefits,  by 
a  method  the  most  wonderful  and  expensive,  even  the 
death  of  a  divine  Saviour.  The  salvation  of  the  smallest 
sinner  is  abundant  grace ;  but  where  sin  has  abounded, 
grace  much  more  abounds. 

God  has  made  this  display  of  his  grace,  that  unworthy 
creatures  might  apply  to  him  for  salvation.  His  calls,  in- 
vitations and  commands  are  to  all,  without  distinction  of 
character.  "  The  righteousness  of  God,  through  the  faith 
of  Jesus  Christ,  is  unto  all,  and  upon  all  them  who  believe, 
and  there  is  no  difference."  And  lest  sinners,  conscious 
of  aggravated  guilt,  should  fear  an  exclusion  from  salva- 
tion, particular  assurance  is  given,  that  Christ  came  to 
save  the  chief  of  sinners ;  and  such  are  distinctly  invited 
to  come  and  receive  the  benefit  of  God's  abundant  grace. 

The  heralds  of  the  gospel  were  sent  forth  to  proclaim 
among  the  Gentiles  the  unsearchable  riches  of  Christ,  not 
only  that  men  might  know,  what  was  the  hope  of  their 
calling,  and  what  the  glory  of  the  heavenly  inheritance, 
but  also  that  principalities  and  powers  in  heavenly  places 
might  learn  more  of  the  manifold  wisdom  of  God. 

We  are  to  praise  the  glory  of  God's  grace  by  a  cheer- 
ful compliance  with  the  precepts,  and  thankful  acceptance 
of  the  blessings  of  the  gospel.  If,  when  God  offers  us 
his  salvation,  we  will  not  receive  it ;  if,  when  he  holds  out 
his  pardon,  we  will  continue  in  our  sins  ;  if,  when  Jesus 
has  once  died  to  expiate  our  guilt,  we  will  open  his  bleed- 
ing wounds  by  our  impenitence  and  unbelief;  if,  when  the 
Spirit  of  grace  strives  for  our  recovery,  we  will  resist  it ; 
and  when  patience  waits,  we  will  harden  our  hearts ;  we 
treat  the  God  of  heaven  with  such  ingratitude,  we  tram- 
ple on  his  grace  with  such  contempt,  that  the  heavens  must 


Chap.  I.   4-6.  EPISTLE    TO    THE    EPHESIANS.  81 

be  astonished.  If  he  who  wilfully  transgresses  God's  law 
deserves  death  without  mercy,  of  how  much  sorer  punish- 
ment will  they  be  judged  worthy,  who  thus  despise  and 
abuse  his  grace ! 

We  are  to  praise  God's  glorious  grace  by  a  holy  life. 
We  then  honour  it  best,  when  under  the  influence  of  it 
we  have  our  conversation  as  becomes  the  gospel.  "  The 
love  of  Christ  constrains  us,"  says  the  Apostle,  "  because 
we  thus  judge,  that  if  Christ  died  for  us,  we  who  live 
should  not  henceforth  live  to  ourselves,  but  to  him  who 
died  for  us  and  rose  again;  therefore,  if  any  man  be  in 
Christ,  he  is  a  new  creature."  He  rejects  with  abhor- 
rence the  idea,  that  we  should  continue  in  sin,  when  grace 
abounds ;  for,  says  he,  "  How  shall  we,  who  are  dead  to 
sin,  live  any  longer  therein  ?" 

Christians  are  "  a  chosen  generation,  a  peculiar  people, 
that  they  should  show  forth  the  praises  of  him,  who  hath 
called  them  out  of  darkness  into  his  marvellous  light." 
Since  they  have  obtained  such  mercy,  let  them  abstain 
from  fleshly  lusts,  and  have  their  conversation  in  all  good 
works. 

We  are  to  glorify  God's  grace  by  encouraging  others 
to  accept  it.  "  God  hath  quickened  us  in  Christ,"  says 
the  Apostle,  "  that  in  the  ages  to  come  he  might  show  the 
exceeding  riches  of  his  grace  in  his  kindness  to  us  by 
Jesus  Christ."  Of  himself  he  says,  "  I  obtained  mercy, 
that  in  me  Jesus  Christ  might  show  forth  all  long-suffering 
for  a  pattern  to  them,  who  should  afterward  believe  in  him 
to  life  everlasting."  St.  Peter  exhorts  those  who  had 
been  called  into  God's  marvellous  light,  "  Have  your  con- 
versation honest  among  the  Gentiles,  that  by  your  good 
works,  which  they  behold,  they  may  glorify  God  in  the 
day  of  visitation."  If  while  we  profess  to  be  partakers 
of  God's  grace,  we  by  the  impurity  of  our  lives  strengthen 
11 


82  AX    EXPOSITION    OF    THE  Serm.  IV. 

bold  transgressors,  and  lay  stumbling  blocks  in  the  way  of 
little  ones,  we  dishonour  and  reproach  that  grace  which 
we  ought  to  exalt. 

Believers  will  in  a  more  perfect  manner  show  forth 
the  praise  of  God's  glorious  grace  in  the  future  world. 
Grace  will  there  be  all  the  burthen  of  their  song;  and 
this  they  will  sing  in  the  highest  strains.  They  will  tune 
their  harps  to  sound  the  wonders  of  creation  and  provi- 
dence :  But  when  the  glory  of  divine  grace  in  the  salva- 
tion of  sinners,  especially  in  their  own  salvation,  becomes 
the  theme,  then  they  will  touch  the  most  sonorous  strings. 
When  they  strike  on  this  new  song,  "  Thou  art  worthy, 
for  thou  hast  redeemed  us  by  thy  blood,  and  made  us 
kings  and  priests  unto  thee,"  not  only  saints,  but  angels 
all  around  will  catch  the  sound,  and  every  creature  in 
heaven,  and  those  redeemed  from  the  earth,  will  feel  the 
theme,  and  join  their  voices,  saying,  "  Worthy  is  the 
Lamb,  that  was  slain,  to  receive  power,  and  riches,  and 
glory,  and  blessing ;  and  be  these  ascribed  to  him  who 
sitteth  on  the  throne,  and  to  the  Lamb  for  ever  and  ever." 
What  now  remains,  my  brethren,  but  that  we  all  joy- 
fully accept  the  overtures  of  divine  grace  ?  Are  you  con- 
vinced of  your  guilty,  helpless  condition  ?  Here  in  Christ 
Jesus  is  grace  to  help,  and  mercy  to  pardon  you.  Say 
not  in  your  hearts,  "  we  are  by  the  purpose  of  God  exclu- 
ded from  salvation."  God's  purpose  is  not  contrary  to 
his  word ;  his  election  contradicts  not  his  grace.  You 
are  already  chosen  to  the  enjoyment  of  the  gospel :  you 
have  already  been  made  partakers  of  some  awakening  in- 
fluences of  the  Spirit :  you  have  been  called  by  the  in- 
vitations of  God.  His  word  excludes  you  not,  and  you 
have  no  right  to  exclude  yourselves.  Remember,  that 
they  who  are  chosen  to  salvation,  are  chosen  to  be  holy. 
In  a  way  of  faith   and  penitence  salvation  is  offered ;  in 


Chap.  I.  4-6.  EPISTLE    TO    THE    EPHESIANS.  83 

this  way  make  your  election  sure.  Comply  with  God's 
calls,  his  word  will  never  fail.  Remember  your  depend- 
ence on  his  grace,  seek  it  humbly,  accept  it  thankfully, 
receive  it  not  in  vain,  walk  worthy  of  him  who  has  called 
you  to  his  kingdom  and  glory. 


84  AN    EXPOSITION    OF    THE  Serm.  V. 


SERMON  V. 

Ephesians  i.  7,  8. — In  whom  we  have  redemption  through 
his  blood,  the  forgiveness  of  sins,  according  to  the  riches 
of  his  grace  ;  wherein  he  hath  abounded  toward  us  in 
all  wisdom  and  prudence. 

The  Apostle,  in  the  third  verse  of  the  context,  cele- 
brates the  grace  of  God  in  the  spiritual  blessings  bestowed 
on  our  fallen  race;  and  then  proceeds  to  enumerate  these 
blessings.  He  hath  chosen  us  to  be  holy,  predestinated 
us  to  the  adoption  of  children,  made  us  accepted  in  the 
Beloved,  granted  us  redemption  through  Christ's  blood,  re- 
vealed to  us  the  mystery  of  his  will,  gathered  both  Jews 
and  Gentiles,  together  in  one  body,  and  sealed  us  with  the 
Holy  Spirit  of  promise,  which  is  the  earnest  of  our  inheri- 
tance. 

The  blessing  mentioned  in  the  text,  is  our  redemption. 

For  the  illustration  of  this  privilege  we  may  consider : 
Who  are  the  subjects  of  it?  What  is  the  nature  of  it? 
The  way  in  which  it  is  procured.  The  fountain  from 
which  it  originates,  and  the  wisdom  displayed  in  it. 

I.  We  are  to  consider,  who  are  the  subjects  of  this  re- 
demption ? 

The  Apostle  says,  "  we  have  redemption ;"  that  is,  "  we 
who  were  chosen  in  Christ  to  be  holy ;  we  who  have  be- 
lieved and  trusted  in  Christ,  have  redemption." 

The  redemption  purchased  by  Christ,  though  offered 
without  distinction  to  all  who  hear  the  gospel,  is  actually 
bestowed  only  on  those,  who  repent  of  their  sins  and  be- 


Chap.  I.  7,  8.  EPISTLE    TO    THE    EPHESIANS.  85 

lieve  on  the  Saviour.  The  Redeemer  comes  to  those 
who  turn  from  ungodliness.  It  is  sin  which  has  brought 
us  under  condemnation.  It  is  by  repentance  of  sin  that 
we  obtain  redemption.  The  benefits  of  the  gospel  are 
free,  but  not  indiscriminate.  They  are  designed  for  as 
many  as  will  receive  them  on  the  terms  proposed,  but  not 
for  all  promiscuously  whether  they  comply  with  the  terms 
or  not. 

The  idea  which  some  fondly  entertain,  that  redemption 
is  absolutely  universal,  and  in  fact  comprehends  all  men,  is 
without  Scriptural  foundation.  There  are  indeed  some 
expressions  which  import  universality.  Christ  is  said  "  to 
have  given  himself  a  ransom  for  all,  and  to  be  made  a  pro- 
pitiation for  the  sins  of  the  whole  world."  But  such  ex- 
pressions must  always  be  understood  in  a  sense  consistent 
with  the  terms  stated  in  the  gospel.  The  price  paid  for 
our  redemption  is  sufficient  for  all.  It  is  designed  for 
the  benefit  of  sinners  in  all  nations  and  ages.  It  is  not, 
like  the  legal  expiations,  of  limited  efficacy  and  temporary 
use.  The  offer  of  salvation  is  made  to  sinners  of  all  cha- 
racters, and  all  who  believe  will  be  made  partakers  of  it. 
"  The  righteousness  of  God  through  the  faith  of  Christ,  is 
unto  all  them  who  believe,  and  there  is  no  difference."  In 
these  respects  Christ  died  for  all,  and  gave  himself  a  ran- 
som for  all.  But  the  benefits  of  redemption  will  be  actu- 
ally bestowed  only  on  those  who  are  penitent,  faithful  and 
holy;  not  on  all  indiscriminately,  whether  penitent  or 
impenitent ;  whether  believing  or  unbelieving.  The  gos- 
pel expressly  assures  us,  that  without  repentance,  faith  and 
holiness,  there  is  no  salvation ;  that  Christ  came  to  save  us 
from  our  sins,  to  deliver  us  from  this  evil  world,  and  to 
redeem  us  from  our  vain  conversation ;  that  he  bore  our 
sins  on  the  cross,  that  we,  being  dead  to  sin,  should  live 
unto  righteousness.     If,  expecting  to  be  justified  by  Christ, 


86  AN    EXPOSITION   OF   THE  Serm.  V. 

we  are  still  found  sinners,  and  emboldened  to  continue  such, 
we  treat,  as  the  minister  of  sin,  that  Saviour  who  came  to 
call  us  to  repentance,  and  to  purify  to  himself  a  people 
zealous  of  good  works. 

II.    We  are  to  consider  the  nature  of  this  redemption. 

There  is  a  two-fold  redemption  mentioned  in  the  writ- 
ings of  this  Apostle ;  the  redemption  of  the  soul  from  the 
guilt  of  sin  by  pardon,  and  the  redemption  of  the  body 
from  the  power  of  the  grave  by  the  resurrection.  It  is 
the  former  of  these,  which  is  intended  in  the  text ;  for  so 
it  is  explained :  we  have  redemption,  the  forgiveness  of 
sins.  The  latter  is  intended,  verse  14,  where  the  Apostle 
speaks  of  the  Spirit,  as  "  the  earnest  of  our  inheritance, 
until  the  redemption  of  the  purchased  possession ;"  and 
Romans,  8th  chapter,  where  the  creature  is  said  to  "  wait 
for  the  adoption  even  the  redemption  of  the  body."  But 
these  two  privileges  are  connected.  The  remission  of  sin, 
which  is  a  release  from  our  obligation  to  punishment,  is 
accompanied  with  a  title  to  eternal  life.  Whom  God 
justifies,  them  he  also  glorifies. 

The  divine  law  condemns  those,  who  continue  not  in 
all  things  written  therein  to  do  them.  As  we  have  all 
sinned,  so,  considered  in  relation  to  the  law  only,  we  are 
all  under  condemnation.  Forgiveness  frees  us  from  this 
condemnation,  and  places  us  in  a  state  of  favour  with 
God.  It  is  expressed  in  Scripture  by  a  variety  of 
phrases;  such  as  the  blotting  out  of  our  iniquities;  the 
forgiveness  of  our  debts ;  making  us  accepted ;  admitting 
us  to  peace  with  God ;  justifying  us  from  our  sins,  and 
unto  life ;  imputing  righteousness,  and  not  imputing  sin. 
These  phrases  all  import  the  same  thing :  our  deliverance 
from  that  state  of  guilt,  in  which  we  stood  exposed  to  suffer 
the  demerit  of  our  sins ;  and  our  gracious  acceptance  to  a 
state  of  peace  with  God,  as  if  we  had  not  offended. 


Chap.  I.  7,  8.  EPISTLE    TO    THE    EPHESIANS.  87 

The  terms  of  this  forgiveness  are  called  repentance, 
faith,  regeneration  and  conversion,  or  turning  to  God ;  all 
which  express  the  same  thing  in  different  points  of  view, 
even  a  change  of  soul  from  the  habitual  love  of  sin  to  the 
love  and  service  of  God.  Whenever  the  sinner,  convinced 
of  his  sins,  renounces  them  with  godly  sorrow  and  in 
hearty  purpose,  committing  himself  to  the  mercy  of  God 
in  Christ  with  resolutions  of  future  obedience,  he  is  dis- 
charged from  guilt,  and  entitled  to  eternal  life.  Where 
this  change  is  real,  there  will  be  fruits  meet  for  repent- 
ance. From  these  fruits  arise  a  comfortable  evidence  of 
the  sincerity  of  the  heart,  and  a  good  hope  of  the  hea- 
venly inheritance. 

III.  The  next  thing  here  observable  is,  the  way  and 
manner,  in  which  believers  become  partakers  of  this  pri- 
vilege.    Through  the  blood  of  Christ. 

The  Apostles,  and  especially  St.  Paul,  in  their  preach- 
ing and  writings,  dwell  much  on  the  death  of  Christ,  as 
the  ground  of  our  hope.  Christ  crucified  was  their 
favourite  theme. 

The  infinite  mercy  of  God  inclines  him  to  forgive  sin- 
ners; but  his  wisdom  saw  fit  to  grant  them  forgiveness 
in  such  a  way  as  should  clearly  display  his  righteousness, 
as  well  as  his  mercy.  The  punishment  of  our  iniquities 
he  therefore  laid  on  his  own  Son,  who  voluntarily  gave 
himself  for  us,  an  offering  and  a  sacrifice  to  God  for  a 
sweet-smelling  savour. 

The  Apostle  takes  notice,  that  Jesus  Christ,  through 
whose  blood  we  obtain  forgiveness,  is  the  Beloved.  On 
this  circumstance  greatly  depends  the  value  of  his  sacri- 
fice. "  He  hath  made  us  accepted  in  the  Beloved,  in 
whom  we  have  redemption  through  his  blood.  God  hath 
made  him  to  be  sin  for  us,  who  knew  no  sin.  He  hath 
not  spared  his  own  Son,  but  delivered  him   up  for  us. 


88  AN    EXPOSITION    OF    THE  Serm.  V. 

Christ  was  manifested  to  bear  our  sins,  and  in  him  was  no 
sin ;  God  sent  his  only  begotten  Son  into  the  world,  that 
we  might  live  through  him." 

This  character  of  Christ  shows  the  excellence  of  his 
sacrifice.  He  through  the  eternal  Spirit  offered  him- 
self without  spot  to  God.  Such  an  high  priest  became 
us,  who  is  holy,  harmless,  undefined,  separate  from  sin- 
ners, and  made  higher  than  the  heavens ;  who  needed  not, 
as  the  ancient  priests,  to  offer  sacrifice,  first  for  his  own 
sins,  and  then  for  the  people's ;  for  this  he  did  once,  when 
he  offered  up  himself.  Our  redemption  is  ascribed  to 
the  sufferings  of  Christ,  especially  to  his  last  sufferings,  to 
his  blood,  to  his  death  on  the  cross.  But  his  obedience, 
his  holy  life  was  necessary  to  our  redemption,  as  without 
it  there  could  have  been  no  atoning  virtue  in  his  death. 

The  character  of  Christ,  as  the  Beloved^  displays  the 
grace  of  God  in  giving  him  for  us.  From  hence  the 
Apostle  infers  the  greatness  of  God's  compassion  for  a 
guilty  world,  and  his  readiness  to  grant  all  blessings  to  be- 
lievers. "  He  who  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  with  him  also  freely 
give  us  all  things  1" 

IV.  We  may  observe  the  fountain  from  which  our  re- 
demption flows ;  the  riches  of  God's  grace. 

Sin  deserves  punishment,  and  the  remission  of  deserved 
punishment  is  mere  grace.  Pardon  merited,  is  a  contra- 
diction. Every  blessing  bestowed  on  sinners  is  by  grace : 
but  the  blessing  of  forgiveness  is  according  to  the  riches, 
the  exceeding,  the  unsearchable  riches  of  grace. 

If  it  be  grace  in  Almighty  God  to  bestow  on  sinners 
the  smallest  favour,  what  abundant  grace  must  it  be  to 
forgive  all  our  innumerable  transgressions,  to  forgive  them 
wholly  and  finally,  not  only  to  exempt  us  from  punishment, 
but  make  us  accepted,  as  if  we  had  not  offended ;  to  own 


Chap.  I.  7,  8.  EPISTLE    TO    THE    EPHESIANS.  89 

us  as  his  children,  to  admit  us  to  communion  with  himself, 
to  grant  us  the  constant  presence  of  his  good  Spirit ;  and 
vouchsafe  to  us  eternal  life  !  The  richness  and  variety  of 
the  blessings  show  that  they  flow  from  a  full  and  liberal 
fountain. 

God's  grace  appears  richer  still,  when  we  consider  our 
own  unworthiness.  We  are  not  worthy  of  the  least  of  all 
the  mercies,  which  God  has  showed  us ;  much  less  of  this, 
the  greatest  of  all.  A  sense  of  guilt  filled  the  Apostle 
with  admiring  thoughts  of  God's  grace  in  his  salvation. 
"  I  was  the  chief  of  sinners ;  but  I  obtained  mercy,  and 
the  grace  of  our  Lord  was  exceeding  abundant." 

The  grace  of  God  is  still  more  wonderful  in  the  way 
and  manner  of  its  dispensation.  "  We  have  redemption 
through  Christ's  blood,  according  to  the  riches  of  God's 
grace.  He  has  commended  his  love  toward  us,  in  that 
while  we  were  sinners  Christ  died  for  us." 

V.  Our  text  teaches  us,  that  in  this  dispensation  of 
mercy,  God  has  abounded  to  us  in  all  wisdom  and  prudence. 

"  Manifold  are  God's  works ;  in  wisdom  he  has  made 
them  all."  But  the  most  glorious  display  of  his  wisdom 
is  in  the  work  of  our  redemption. 

Here  the  perfections  of  God  appear  in  the  brightest 
lustre  and  most  beautiful  harmony. 

He  has  manifested  the  exceeding  riches  of  his  mercy  in 
giving  his  own  Son  to  redeem  a  guilty  race ;  his  infinite 
purity,  and  immutable  justice,  in  requiring  such  a  grand 
and  awful  sacrifice  in  order  to  the  remission  of  human 
guilt ;  the  perfect  rectitude  of  his  law  in  forgiving  our 
transgressions  only  through  the  obedience  and  sufferings 
of  his  Son ;  his  inviolable  faithfulness  and  truth  in  exe- 
cuting the  threatenings  of  death  on  him  who  consented  to 
bear  our  iniquities.  Here  we  see  the  mercy,  justice,  holi- 
ness and  truth  of  God,  all   uniting  and  operating  in  con- 

12 


90  AN   EXPOSITION   OF   THE  Serm.  V. 

cert ;  so  that,  as  the  Psalmist  says,  "  mercy  and  truth  are 
met  together,  righteousness  and  peace  have  kissed  each 
other.  Truth  springs  from  the  earth ;  and  righteousness 
looks  down  from  heaven :  The  Lord  gives  grace  and 
glory;  his  salvation  is  nigh  to  them  that  fear  him,  and 
glory  dwells  on  the  earth.  He  speaks  peace  to  his  people 
in  such  a  manner,  that  they  may  not  turn  again  to  folly." 

In  this  dispensation  there  is  a  door  of  hope  opened  to 
the  most  unworthy. 

A  sinner,  under  deep  conviction  of  his  guilt,  is  apt  to 
fear,  that  there  can  be  no  forgiveness  for  him.  When 
Peter  represented  to  the  Jews  their  horrible  wickedness 
in  crucifying  the  Lord  of  glory,  the  Redeemer  of  sinners, 
they  were  pricked  in  the  heart  and  said,  "  What  shall  we 
do  ?  You  teach  us,  that  whosoever  shall  call  on  the  name 
of  the  Lord,  shall  be  saved.  But  do  we  come  within  this 
general  encouragement  ?  We  have,  with  wicked  hands, 
crucified  and  slain  this  Saviour.  Is  there  any  pardon  for 
us  V  Yes ;  says  the  Apostle,  "  the  promise  is  to  you ; 
it  is  to  all :  repent  therefore  for  the  remission  of  sins." 
In  such  a  case  as  this,  sinners  need  some  other  ground  of 
hope,  than  a  general  declaration,  that  God  is  good.  For 
though  they  are  persuaded  of  God's  goodness,  they  can- 
not from  thence  certainly  conclude  that  sin  may  be  for- 
given ;  much  less  that  all  sins,  such  sins  as  they  have 
committed,  will  be  forgiven,  and  the  offenders  received  to 
favour.  To  penitent  souls  such  grace  might  appear  in- 
credible. To  remove  from  them  all  fears  and  suspicions, 
God  has  displayed  the  riches  of  his  grace  in  giving  his 
Son  to  be  a  propitiation  for  sin.  God's  mercy  to  pardon 
is  matter  of  faith ;  but  the  death  of  Christ  is  matter  of 
fact,  of  which  there  is  sensible  evidence.  On  this  our 
faith  rests;  convinced  of  this,  we  can  easily  believe,  that 
God's  mercy  will  forgive  the  penitent. 


Chap.  I.  7,  8.  EPISTLE    TO    THE    EPHESIANS.  91 

In  this  dispensation  believers  have  the  greatest  possible 
security.  Their  salvation  is  in  the  hands  of  a  divine  Sa- 
viour, not  in  their  own  hands.  If  it  depended  on  them- 
selves wholly,  it  must  at  best  be  very  precarious.  Inno- 
cent Adam,  and  many  of  the  angels,  lost  their  first  state. 
And  surely  the  fallen  sons  of  Adam  cannot  recover  them- 
selves. And  if  they  were  once  recovered  and  pardoned, 
yet  without  a  better  security  than  their  own  strength  and 
obedience,  they  still  must  perish ;  for  one  transgression 
would  again  involve  them  in  guilt  and  ruin. 

But  their  salvation  is  lodged  in  better  hands  than  their 
own,  in  the  hands  of  one  who  is  mighty  to  save,  and  who 
will  keep  what  is  committed  to  him.  They  are  justified 
by  a  righteousness  which  is  perfect,  by  the  righteousness 
of  the  Son  of  God.  To  him  they  are  united  by  faith ; 
from  him  they  derive  grace  to  help  in  time  of  need.  By 
his  grace  they  are  strong;  they  are  able  to  do  all  things. 
They  are  kept  by  the  power  of  God  through  faith  unto 
salvation. 

This  dispensation  holds  forth  the  most  awful  terrors 
against  sin,  and  the  most  powerful  motives  to  obedience. 

When  we  see  the  holiness  and  justice  of  God  dis- 
played in  the  sufferings  of  Christ  for  the  sins  of  men,  it  is 
a  just  and  natural  reflection,  "  If  these  things  were  done 
in  a  green  tree,  what  will  be  done  in  the  dry  ?"  If  the 
Saviour,  substituted  in  our  place,  endured  such  anguish, 
what  are  they  to  expect,  who,  rejecting  his  atonement,  are 
doomed  to  suffer  the  demerit  of  their  own  sins  ?  If  God 
spared  not  his  own  Son,  when  our  iniquities  were  laid  upon 
him,  surely  on  the  unbelieving  and  impenitent  he  will  cast 
the  fury  of  his  wrath,  and  will  not  spare. 

But,  on  the  other  hand,  what  glorious  hopes  are  set  be- 
fore those,  who  by  repentance,  flee  from  the  wrath  to  come ! 
God,  who  has  done  so  much  for  the  salvation  of  a  guilty 


92  AN   EXPOSITION    OF    THE  Serm.  V. 

race,  will  assuredly  accept  those  who  submit  to  him  ;  will 
assist  their  endeavours  to  serve  him,  and  will  reward  their 
humble  obedience.  And  how  glorious  must  be  that  re- 
ward, which  is  purchased  for  believers,  not  by  works  of 
righteousness  which  they  have  done,  but  by  the  all  per- 
fect obedience  and  most  precious  blood  of  a  divine  Re- 
deemer. The  gift  by  grace,  which  is  through  Jesus  Christ, 
will  abound  to  the  faithful.  They  will  receive  abundance 
of  grace  and  of  the  gift  of  righteousness;  and  grace  will 
reign  through  righteousness  unto  eternal  life.  Justly  then 
might  the  Apostle  say,  "  God  has  abounded  to  us  in  all 
wisdom  and  prudence." 

Our  subject  ought  to  awaken  the  guilty  and  impenitent, 
and  urge  their  speedy  escape  from  the  evil  which  threatens 
them.  Great  is  the  demerit  of  sin,  or  so  costly  a  sacri- 
fice for  its  expiation  would  not  have  been  required.  But 
let  sinners  remember,  that  their  guilt,  great  as  it  is,  will  be 
greatly  aggravated  by  their  contempt  of  the  blood  of 
Christ,  and  their  abuse  of  the  riches  of  divine  grace.  If 
he  who  despises  the  law  of  God  deserves  death  without 
mercy,  how  sore  will  be  the  punishment  of  those,  who 
tread  under  foot  the  Son  of  God,  resist  the  grace  of  the 
Holy  Spirit,  and  profane  the  blood  of  the  covenant ! 

What  a  happy  security  believers  enjoy !  They  are 
made  accepted  in  the  Beloved.  And  if  they  are  accepted 
in  him,  they  are  doubtless  safe.  There  is  no  condemna- 
tion to  them  who  are  in  Christ  Jesus.  Nothing  shall  be 
able  to  separate  them  from  the  love  of  God,  which  is  in 
him.  Their  life  is  hidden  with  Christ  in  God ;  and  when 
Christ  shall  appear,  they  will  appear  with  him  in  glory. 


Chap.  I.  9-12. .     EPISTLE    TO    THE    EPHESIANS.  93 


SERMON  VI. 

Ephesians  i.  9-12. — Having  made  known  unto  us  the 
mystery  of  his  will,  according  to  his  good  pleasure, 
which  he  hath  purposed  in  himself :  that  in  the  dispensa- 
tion of  the  fulness  of  times  he  might  gather  together 
in  one  all  things  in  Christ,  both  which  are  in  heaven, 
and  which  are  on  earth  ;  even  in  him :  in  whom  also 
we  have  obtained  an  inheritance,  being  predestinated 
according  to  the  purpose  of  him  who  worketh  all  things 
after  the  counsel  of  his  own  will :  that  we  should  be  to 
the  praise  of  his  glory,  who  first  trusted  in  Christ. 

Redemption  from  the  present  guilt  and  the  future  pun- 
ishment of  sin,  is  a  blessing  which  comes  to  sinners  from 
the  grace  of  God  through  our  Lord  Jesus  Christ.  This 
blessing  is  granted,  not  indiscriminately  to  all,  but  pecu- 
liarly to  those  who  believe  and  trust  in  Jesus  Christ,  and 
who  repent  and  become  holy  before  God.  These  qualifi- 
cations are  the  gifts  of  God,  but  gifts  usually  bestowed  in 
a  way  of  means.  That  divine  operation,  which  disposes 
the  hearts  of  sinners  to  repentance  and  faith,  is  afforded 
to  them  in  their  attendance  on  the  instructions  of  the  gos- 
pel. The  grace  of  God,  however,  in  bringing  sinners  to 
repentance  of  sin,  and  faith  in  the  Saviour,  is  no  less  to  be 
acknowledged,  than  if  all  means  were  utterly  excluded ; 
for  the  gospel  itself  is  as  much  a  divine  gift,  as  the  influ- 
ence of  the  Spirit.  All  things  are  of  God,  who  hath  re- 
conciled us  to  himself  by  Jesus  Christ,  and  hath  instituted 
for  our  benefit  the  ministry  of  reconciliation. 


94  AN    EXPOSITION    OF    THE*  Serm.  VI. 

In  the  enumeration  of  the  spiritual  blessings  granted  us 
through  Jesus  Christ,  the  Apostle  mentions,  in  our  text, 
the  mystery  of  the  gospel,  as  one  which  deserves  our  most 
thankful  regard. 

In  the  words  now  before  us,  there  are  three  things  ob- 
servable : 

I.  The  sovereign  grace  of  God  in  making  known  to  us 
the  mystery  of  his  will. 

II.  The  purpose  of  God  in  this  dispensation ;  that  he 
might  gather  together  in  one,  all  things  in  Christ. 

III.  The  obligation,  which  lies  on  such  as  enjoy  this 
privilege,  to  live  to  the  praise  and  glory  of  God's  grace. 

I.  We  are  taught  the  sovereign  grace  of  God,  in  giving 
us  the  gospel.  He  hath  made  known  to  us  the  mystery 
of  his  will,  according  to  his  good  pleasure,  which  he  pur- 
posed in  himself. 

Let  it  here  be  particularly  remarked, 

l.„The  gospel  is  called  the  mystery  of  God's  will;  and, 
chapter  iii,  the  mystery  which  from  the  beginning  was  hid 
in  God ;   and  the  unsearchable  riches  of  Christ. 

You  will  not  imagine,  that  the  Apostle  by  these  phrases 
intends  to  represent  the  gospel  as  obscure  and  unintelli- 
gible ;  for  he  elsewhere  says,  that  he  and  the  other  Apostles 
"  used  great  plainness  of  speech,  and,  by  manifestation  of 
the  truth,  commended  themselves  to  every  man's  con- 
science in  the  sight  of  God."  But  his  meaning  is,  that  the 
gospel  scheme  was  undiscoverable  by  the  efforts  and  re- 
searches of  human  reason,  and  could  be  made  known  to 
men  only  by  the  light  of  divine  revelation.  He  says, 
"  God  has  made  known  to  us  the  mystery  of  his  will." 
He  calls  the  gospel  a  revelation  of  the  mystery,  which  had 
been  hidden  from  preceding  ages.  It  is  a  mystery  in  re- 
gard to  those  ages,  in  which  it  was  kept  secret ;  but  not  in 
regard  to  the  ages,  in  which   it  was  revealed,  so  that  all 


Chap.  I.  9-12.        EPISTLE    TO    THE    EPHESIANS.  95 

men  may  see  and  understand  it.  This  is  the  usual  sense 
of  the  word. 

And  it  is  not  the  whole  gospel  that  is  in  this  sense 
called  a  mystery ;  but  only  some  particular  doctrines  of  it. 
There  are  many  things  in  it,  such  as  the  being  and  provi- 
dence of  God,  and  the  great  and  leading  duties  of  mo- 
rality, which  even  the  heathens  themselves  acknowledge. 
But  the  method  of  our  redemption  by  Jesus  Christ  is  a 
mystery,  which  could  never  have  been  known,  if  God  had 
not  revealed  it.  The  Apostle  says,  "  We  speak  the  wis- 
dom of  God  in  a  mystery,  even  the  hidden  wisdom,  which 
God  ordained  before  the  world  unto  our  glory,  which  none 
of  the  princes  of  this  world  knew  ;  but  God  hath  revealed 
it  to  us  by  his  Spirit,  that  we  might  know  the  things  which 
are  freely  given  us  of  God,  which  things  we  also  speak." 
The  mystery  of  the  gospel  was  first  revealed  by  the  Spirit, 
to  the  prophets ;  then  more  fully  to  the  Apostles ;  and  by 
them  preached  with  great  plainness  to  the  world.  Their 
preaching  was  a  revelation  of  the  mystery  of  God's  will 
concerning  the  way  of  salvation  through  Jesus  Christ. 

There  are,  indeed,  many  things  in  the  gospel,  which  are, 
and  will  remain  incomprehensible  to  human  reason ;  but, 
though  we  cannot  fully  comprehend  them,  we  may  suffi- 
ciently understand  them.  The  promises  of  God,  the 
terms  of  happiness,  and  the  duties  required  of  us,  are 
clearly  stated.  What  salvation  is,  how  it  was  procured, 
in  what  way  it  is  conveyed,  and  where  to  look  for  help  in 
all  our  weakness  and  wants,  we  are  plainly  instructed.  No 
farther  revelation  do  we  need  to  teach  us  the  acceptable 
will  of  God,  and  lead  us  along  toward  heaven.  The  one 
which  we  have  is  perfect.  They  who  pretend  to  add  to 
it,  bring  on  themselves  the  curses  written  in  it. 

How  absurd,  how  impious  is  it  then,  to  represent  the 
gospel  as  a  mystery,  which  cannot  be  understood  without 


96  AN   EXPOSITION   OF    THE  Serm.  VI. 

a  new  revelation  immediately  from  God  !  If  the  gospel  is  a 
revelation  of  the  mystery,  we  are  not  to  expect  a  revela- 
tion of  this  revelation,  as  if  it  were  a  mystery  still.  The 
Apostle  says,  "If  we,  or  an  angel  from  heaven,  preach 
another  gospel,  let  him  be  accursed."  The  Apostles  had 
the  divine  mystery  communicated  to  them  by  the  Spirit ; 
their  divine  inspiration  they  proved  by  miracles ;  and  what 
was  imparted  to  them  by  inspiration,  they  have  communi- 
cated to  the  world  by  preaching.  The  gospel,  confirmed 
by  divine  testimony,  we  are  to  make  the  only  rule  of  our 
faith.  We  need  the  direction  and  assistance  of  the  Spirit 
in  all  the  duties  of  the  religious  life ;  but  we  need  no 
farther  revelation ;  nor  does  the  Spirit  operate  to  give  us 
new  discoveries,  but  to  assist  us  in  understanding  and  obey- 
ing the  gospel  which  is  already  given  us.  Though  it  were 
conceded,  that  immediate  revelations  were  now  made,  yet 
these  could  be  of  use  only  to  the  persons  who  received 
them;  they  could  do  no  good  to  the  world,  unless  their 
divine  origin  were  proved  by  miracles ;  and  therefore  all 
pretensions  of  this  kind  are  to  be  discarded. 

Let  us  attend  to  the  mystery  of  God's  will,  which  is 
made  known  to  us ;  prove  what  is  acceptable  in  his  sight ; 
abhor  that  which  is  evil;  and  cleave  to  that  which  is 
good. 

We  may  remark, 

2.  That  God  has  made  known  to  us  his  will,  according 
to  the  good  pleasure,  which  he  purposed  in  himself. 

It  is  not  owing  to  any  worthiness  in  us,  to  anything 
which  we  had  done,  or  could  do ;  to  any  choice  or  appli- 
cation which  we  had  made ;  but  to  God's  wise  and  gra- 
cious purpose,  that  a  revelation  is  given  to  the  world ; 
that  we  were  born  in  an  age,  and  in  a  land  of  gospel  light ; 
that  we  are  distinguished  from  those  nations,  which  still  sit 
in  the  region  and  shadow  of  death.     It  is  God  who  makes 


Chap.  I.  9-12.        EPISTLE    TO    THE    EPHESIANS.  97 

us  to  differ ;  we  have  nothing  but  what  we  received.  We 
may  adopt  the  words  of  our  Saviour :  I  thank  thee,  O 
Father,  Lord  of  heaven  and  earth,  that  thou  hast  revealed 
to  babes  the  things  which  thou  hast  hidden  from  the  wise 
and  prudent;  even  so,  Father,  for  so  it  seemed  good  in 
thy  sight. 

We  may,  perhaps,  wonder  why  the  gospel  revelation 
was  not  made  earlier,  and  why  it  is  not  now  more  exten- 
sive. But  we  are  to  remember,  that  God  works  all  things 
according  to  the  counsel  of  his  will ;  and,  though  the  rea- 
son of  his  administrations  is  not  made  known  to  us,  yet 
they  are  all  directed  by  consummate  wisdom.  To  those 
who  enjoy  the  gospel  it  is  a  free  gift  from  God,  not  the 
fruit  of  their  desert,  but  of  his  good  pleasure,  which  he 
purposed  himself.  He  is  sovereign  in  the  distribution  of 
his  favours.  His  goodness  to  us  is  no  wrong  to  the  hea- 
thens. He  is  not  chargeable  with  injustice  in  granting  to 
some  the  privileges  which  he  withholds  from  others ;  for 
none  could  demand  them  as  their  due.  He  was  no  more 
bound  to  place  all  men  under  equal  advantages,  than  to 
endue  all  with  equal  abilities,  or  to  make  men  equal  to  angels. 
He  may  do  what  he  will  with  his  own.  One  thing,  how- 
ever, is  certain,  that  to  whom  much  is  given,  of  them  much 
will  be  required.  In  the  day  of  the  revelation  of  his 
righteous  judgment,  he  will  take  into  consideration,  not 
only  men's  different  works,  but  their  various  abilities,  oppor- 
tunities and  advantages ;  and  he  will  render  to  them  what 
is  right,  according  to  what  they  have  received  and  what 
they  have  done.  "  As  many  as  have  sinned  without  law, 
will  perish  without  law ;  and  as  many  as  have  sinned  under 
the  law  will  be  judged  by  the  law,  in  that  day  when  God 
will  judge  the  secrets  of  men,  by  Jesus  Christ,  according 
to  the  gospel." 

It  is  sometimes  inquired,  whether  they,  who  know  not 

13 


98  AN    EXPOSITION    OF    THE  Serm.  VI. 

the  gospel  are  capable  of  salvation  1  But  this  is  a  ques- 
tion of  little  importance  to  us.  The  Judge  of  all  the 
earth  will  do  right.  It  is  a  more  interesting  inquiry, 
whether  we  have  complied  with  the  gospel  ?  However, 
God  may  deal  with  heathens,  to  whom  his  word  has  never 
come,  if  we  put  it  far  from  us,  we  judge  ourselves  unwor- 
thy of  eternal  life.  When  men  ask,  whether  few  shall 
be  saved,  the  answer  formerly  given,  is  pertinent  still, 
"  Strive  to  enter  in  at  the  strait  gate,  for  many  shall  seek 
to  enter  in,  and  shall  not  be  able." 

II.  The  Apostle  goes  on  to  instruct  us,  that  the  pur- 
pose of  God,  in  making  known  to  us  the  mystery  of  his 
will,  is,  that  in  the  dispensation  of  the  fulness  of  times,  he 
might  gather  together  in  one,  all  things  in  Christ,  both 
which  are  in  lieaven,  and  which  are  in  earth. 

There  are  several  things  here  worthy  of  distinct  notice. 

1.  The  gospel  is  called  the  dispensation  of  the  fulness 
of  times.  So  it  is  said  elsewhere,  "  In  due  time  Christ 
died  for  us."  "  When  the  fulness  of  the  times  was  come, 
God  sent  forth  his  Son." 

The  Jews  divided  the  duration  of  the  world  into  three 
periods;  one  before  the  law,  one  under  the  law,  and  the 
other  under  the  Messiah.  In  regard  to  this  distinction, 
the  gospel  age  is  the  fulness,  or  completion  of  the  times. 

This  is  the  last  dispensation  of  religion,  that  will  ever 
be  made ;  a  kingdom  which  will  never  be  moved ;  never 
be  set  aside  to  make  room  for  a  better.  The  gospel  day 
is  therefore  called  the  last  times,  the  latter  days,  the  end 
of  the  world,  or  of  the  ages. 

The  gospel  was  introduced  at  the  time,  exactly  ordained 
in  the  purpose,  and  expressly  predicted  in  the  word  of 
God  ;  and  in  this  sense,  it  may  be  called  the  dispensation  of 
the  fulness  of  times.  The  prophecies  of  the  Old  Testa- 
ment, so  accurately  stated  the  time  of  the  Messiah's  ap- 


Chap.  I.  9-12.        EPISTLE    TO    THE    EPHESIANS.  99 

pearance,  that,  as  the  prophet  says,  he  was  the  desire,  or 
expectation  of  all  nations.  At  the  time  of  his  coming, 
many  among  the  Gentiles,  as  well  as  Jews,  were  earnestly 
looking  for  some  extraordinary  person,  who  should  take 
into  his  hands,  the  government  of  the  nations. 

This  was  also  the  fittest  time  for  the  introduction  of  the 
gospel  dispensation.  All  things  were  ready  for  the  ap- 
pearance of  the  great  Redeemer  to  set  up  his  kingdom  in 
the  world.  God  for  many  ages,  had  been  making  pre- 
parations for  this  grand  event.  He  foretold  it  to  our  first 
parents  after  their  lapse  ;  to  many  godly  men  before  the 
flood,  and  again  to  the  patriarchs  after  it.  From  among 
the  nations  of  the  earth,  he  chose  the  posterity  of  Abra- 
ham to  be  his  peculiar  people.  To  them  he  committed 
his  oracles,  gave  his  ordinances,  and  sent  his  prophets  to 
notify  them  of  this  dispensation,  and  of  the  time  when, 
and  the  manner  in  which  it  should  be  introduced.  As  the 
time  drew  nearer,  the  prophecies  became  more  plain  and 
explicit.  The  frequent  captivities  of  the  Jews  were  the 
means  of  spreading  among  other  nations  the  knowledge 
of  these  prophecies  and  of  the  great  events  which  they  fore- 
told. The  Jews  were  at  this  time  so  corrupt,  that  they 
needed,  more  than  ever  before,  the  ministrations  of  a 
teacher  from  heaven.  To  them  the  gospel  was  first 
preached ;  but  by  their  obstinate  impenitence  and  unbe- 
lief, they  put  it  from  them ;  and  by  their  fall  salvation 
came  to  the  Gentiles.  Captivated  by  their  enemies,  and 
scattered  over  the  face  of  the  earth,  they  became  the  pro- 
vidential instruments  of  diffusing  the  knowledge  of  the 
Saviour.  The  improvement  of  learning,  awakened  the 
attention  of  mankind  to  this  new  revelation  and  to  the 
heralds  who  proclaimed  it.  The  extensive  power  of  the 
Romans,  their  intercourse  with  all  nations,  and  the  uni- 
versal peace  which  now  reigned  in  the   world,  opened  a 


100  AN    EXPOSITION    OF    THE  Sftrm.YI. 

way  for  the  more  easy  and  speedy  propagation  of  the  gos- 
pel. The  spirit  of  inquiry,  which  prevailed  among  the 
learned,  led  them  strictly  to  examine  the  nature  and  evi- 
dences of  this  new  religion ;  so  that  there  could  be  no 
ground  to  allege,  that  it  obtained  credit  through  the  ig- 
norance and  credulity  of  mankind.  All  circumstances 
concurred  to  make  the  time  of  Christ's  appearance  the 
most  suitable  for  the  establishment  and  diffusion  of  his  re- 
ligion;  and  therefore  it  may,  with  great  propriety,  be 
called  the  fulness  of  the  times. 

Let  us  adore  the  wisdom  of  God,  who  orders  all  events 
in  the  most  perfect  manner,  and  accomplishes  all  his  pur- 
poses in  the  most  convenient  time.  Let  us  rejoice  that 
the  world  and  all  things  in  it,  are  under  the  government 
of  an  all  perfect  Being.  The  wisdom  which  appears  in 
this  dispensation  of  the  fulness  of  times,  encourages  us  to 
commit  all  our  ways  to  him,  to  trust  all  our  concerns  in 
his  hands,  to  acquiesce  in  all  the  disposals  of  his  Provi- 
dence, and  to  do  his  will  without  murmuring  and  dis- 
puting. 

2.  The  Apostle  teaches  us,  that  one  end  of  this  dispen- 
sation was,  that  God  might  gather  together  in  one,  all 
things  in  Christ :  or,  as  the  Apostle  expresses  it,  in  the 
next  chapter,  that  he  might  make  both  Jew  and  Gentile 
to  be  one,  might  break  down  the  middle  wall  of  partition 
between  them,  might  abolish  the  enmity,  reconcile  both  to 
himself  in  one  body,  or  one  church,  and  make  of  the  twain 
one  new  man. 

Though  God  first  admitted  the  Jews  to  the  peculiar 
privileges  of  his  church,  yet  he  promised,  that,  when  the 
Saviour  should  come,  all  nations  in  him  should  be  blessed. 
Jesus  confined  his  personal  ministry,  and  he  first  sent  his 
Apostles  to  the  Jews ;  for  to  them  the  word  of  God  was 
first  to   be  spoken.     But  after  his  resurrection  he  com- 


Chap.  I.  9-12.        EPISTLE    TO    THE    EPHESIANS.  101 

manded  them  to  go  and  preach  the  gospel  to  all  nations,  and 
to  gather  into  one  church  all  men  in  Christ,  of  whatever 
nation  they  were. 

We  see  then,  and  it  is  worthy  to  be  remembered,  that 
one  great  design  of  the  Christian  dispensation  is,  to  form 
one  body  in  Christ,  to  collect  one  church,  one  great  king- 
dom under  him.  The  convenience  of  worship  requires 
Christians  to  erect  particular  churches ;  but  all  these  are 
members  of  one  body;  for  Christ  is  not  divided.  The 
body  which  is  one  hath  many  members ;  but  all  these  are 
one  body  in  Christ  Therefore,  as  our  Apostle  says, 
there  should  be  no  schism,  no  rent  or  division,  in  the  body. 
We  should  regard,  as  members  of  Christ's  church,  all  who 
in  every  place  call  on  the  name  of  Jesus  Christ  our  Lord, 
both  theirs  and  ours.  All  particular  churches  ought  to 
own  one  another  as  members  of  the  same  great  body,  and 
have  fellowship  together  as  such.  Though  they  meet  in 
different  places,  entertain  different  sentiments  in  the  less 
important  things  of  religion,  and  adopt  some  different 
usages  in  the  forms  of  discipline  and  worship,  yet,  as  long 
as  they  hold  the  head  and  call  on  the  name  of  the  same 
Lord,  they  are  to  treat  one  another  as  sister  churches,  and 
to  co-operate  in  building  up  the  same  grand  cause  which  all 
profess  to  regard. 

Hence  then,  it  appears,  that  they  who  break  and  disunite 
the  church  of  Christ,  and  create  schisms  and  divisions  in  it ; 
they  who  separate  from,  and  renounce  communion  with 
Christian  societies  without  cause,  or  for  small  and  trivial 
differences;  they  who,  instead  of  labouring  to  reform 
what  they  see  irregular  in  churches,  endeavour  to  pull 
them  down,  and  on  the  ruins  to  build  up  a  party  of  their 
own ;  these  act  in  direct  opposition  to  the  will  of  Christ 
and  to  the  design  of  his  gospel.  They  serve  not  the 
Lord  Jesus  Christ,  but  their  own  passions  and  lusts.    They 


102  AN    EXPOSITION    OF    THE  Serm.  VI. 

counteract  the  Apostolic  plan,  which  was  to  collect  into 
one  all  things  in  Christ. 

3.  The  Apostle  farther  teaches  us,  that  the  gospel  is 
intended  to  unite  in  Christ  all  things,  both  which  are  in 
heaven,  and  which  are  in  earth. 

The  church  of  Christ  consists  of  the  whole  family  in 
heaven  and  earth.  The  saints  in  heaven  were  saved  in 
the  same  way,  in  which  we  also  must  be  saved.  They 
are  worshipping  the  same  God  and  the  same  Redeemer, 
whom  we  profess  to  worship.  They  are  subject  to  the 
same  Lord,  to  whom  we  are  subject:  yea,  all  the  angels 
adore  and  obey  him.  They  are  ministering  spirits  of  the 
church  below.  They  are  the  servants  of  the  same  Lord 
Jesus,  and  own  themselves  to  be  but  fellow  servants  with 
the  saints  on  earth.  The  religion  of  the  saints  above  and 
of  those  below  is  in  substance  the  same ;  a  religion  of 
piety  and  benevolence.  The  chief  difference  lies  in  the 
degrees  of  perfection.  The  church  in  heaven  and  the 
church  on  earth  are,  in  some  respects,  one  church  united. 
Believers  are  fellow  citizens  with  the  saints  in  glory,  and 
of  the  household  of  God.  The  design  of  the  gospel  is  to 
form  the  members  of  Christ's  church  on  earth  to  a  nearer 
resemblance  of  saints  and  angels  in  heaven,  and  to  bring 
them  to  the  general  assembly  and  church  of  holy  beings, 
to  an  innumerable  company  of  angels,  and  to  the  spirits 
of  just  men  made  perfect;  and  thus  finally  to  gather  to- 
gether in  one  all  things,  both  which  are  in  heaven,  and 
which  are  in  earth. 

Here,  my  brethren,  is  a  powerful  argument  for  Chris- 
tian love.  In  heaven  charity  never  fails.  If  we  all  pro- 
fess to  be  seeking  the  same  heaven,  and  hope  to  be  gath- 
ered in  one  church  there,  let  us  exercise  that  love  to  one 
another,  which  is  necessary  to  prepare  us  for  heaven,  and 
without  which  heaven  would  cease  to  be  itself. 


Chap.  I.  9-12.         EPISTLE    TO    THE    EPHESIANS.  103 

Here  is  also  an  argument  for  Christian  candour.  If  the 
saints,  yea,  the  angels  in  heaven,  who  are  so  exalted  in 
dignity,  so  improved  in  knowledge,  so  perfect  in  holiness, 
still  own  the  church  on  earth,  minister  to  the  heirs  of  sal- 
vation, have  intercourse  with  them  as  one  family,  and  re- 
joice in  the  expectation  of  receiving  them  to  their  com- 
pany above  ;  surely  we  ought  to  condescend  to  our  weaker 
brethren,  bear  their  infirmities,  minister  to  their  wants  and 
receive  them  to  our  fellowship.  If,  because  we  imagine 
ourselves  more  pure,  more  wise,  or  more  sound  in  faith, 
than  our  brethren,  we  exclude  them  from  our  charity,  bid 
them  stand  by  themselves,  and  warn  them  not  to  come 
near  us  in  acts  of  holy  communion,  our  temper  is  utterly 
unlike  to  that  of  the  blessed  above.  Ye,  whose  religious 
zeal  runs  into  bigotry,  and  whose  spiritual  pride  has  rooted 
out  charity,  look  up  to  heaven,  see  the  condescension,  the 
love,  the  humility  which  is  there,  and  be  ashamed  of  your- 
selves. Without  something  of  the  same  spirit,  you  ab- 
surdly claim  a  relation  to  the  household  of  Christ. 

III.  In  the  words  of  our  text,  there  is  another  passage, 
which  we  will  briefly  notice.  In  him  we  have  obtained  an 
inheritance,  that  we  should  be  to  the  praise  of  his  glory, 
who  first  trusted  in  Christ. 

These  words  are  spoken  to  the  believing  Jews.  They 
were  the  first  who  trusted  in  Christ.  The  word  of  God 
was  first  sent  to  the  Jewish  nation ;  of  that  nation  were 
the  first  believers  ;  and  in  Jerusalem  was  the  first  Chris- 
tian church.  They  are  said  to  have  obtained  an  inheri- 
tance, being'  predestinated  according  to  God's  purpose. 
They  were  once,  as  a  nation,  chosen-  to  be  God's  distin- 
guished and  peculiar  people ;  but  because  they  generally 
rejected  the  Saviour,  they  as  a  nation  were  rejected  of 
God.  Those,  however,  who  trusted  in  Christ,  had  still  a 
place  in   God's  inheritance,  and  enjoyed  a  portion  in  his 


104  AN    EXPOSITION    OF    THE  Serm.  VL 

kingdom.  They,  with  the  believing  Gentiles,  were  made 
heirs  of  God,  not  only  to  the  privileges  of  his  church  on 
earth,  but  to  an  inheritance  also  in  the  heavens.  In  both 
these  respects  believers  have  obtained  an  inheritance. 

They  enjoy  the  privileges  of  God's  children  on  earth, 
such  as  his  word,  worship  and  ordinances,  the  presence  of 
his  Spirit,  the  protection  of  his  providence,  access  to  him 
in  prayer,  and  an  interest  in  his  promises.  And  they  are 
made  meet  for,  are  sealed  unto,  and  become  heirs  of  a 
glorious  inheritance  in  heaven.  This  is  so  clearly  made 
over,  and  so  firmly  secured  to  them  by  God's  gracious 
promise,  that  they  are  said  to  have  already  obtained  it. 
They  are  by  faith  united  to  Jesus,  and  are  made  joint 
heirs  with  him,  who,  as  their  forerunner,  has  gone  to  hea- 
ven and  taken  possession  of  the  inheritance  for  them. 
Their  life  is  hidden  with  Christ  in  God ;  the  glory  is  laid 
up,  and  the  inheritance  is  reserved  for  them  ;  they  are 
risen  with  Christ,  and  made  to  sit  together  with  him  in 
heavenly  places. 

The  Apostle  instructs  them,  that,  as  they  had  first  ob- 
tained an  inheritance,  and  first  trusted  in  Christ,  so  they 
should  first  be  to  the  praise  of  God's  glory. 

All  Christians  are  bound  to  glorify  God,  and  show  forth 
the  praises  of  him  who  has  called  them  out  of  darkness 
into  his  marvellous  light.  They  are  to  abound  in  all  the 
fruits  of  righteousness,  which  are  by  Jesus  Christ  to  the 
praise  and  glory  of  God.  But  there  are  some  peculiar 
obligations  on  those,  who  first  trusted  in  Christ.  They,  who 
enjoy  superior  religious  advantages,  who  through  grace  have 
been  made  partakers  of  the  blessings  of  the  gospel,  who 
have  felt  the  power  and  tasted  the  pleasures  of  religion, 
who  have  taken  on  them  the  Christian  profession  and 
character,  who  have  advanced  in  age  and  made  proficiency 
in  knowledge,    they   should   remember,  that,   of  all  men 


Chap.  I.  9-12.         EPISTLE    TO    THE    EPHESIANS.  105 

they  are  bound  to  live  to  the  praise  of  God's  glorious 
grace.  They  should  use  their  influence  for  the  conver- 
sion of  sinners,  for  the  confirmation  of  weak  believers,  for 
the  advancement  of  religion,  and  for  the  promotion  of 
Christ's  kingdom.  If  they  walk  according  to  the  course 
of  the  world,  they  dishonour  the  name  by  which  they  are 
called,  embolden  the  wicked,  and  cause  the  way  of  truth 
to  be  evil  spoken  of.  If  they,  who  profess  to  have  be- 
lieved in  Christ,  and  to  have  obtained  an  inheritance  with 
him,  still  live,  as  if  their  only  inheritance  and  only  hope 
were  in  this  world,  they  expose   the  gospel  to  contempt. 

Let  us  then,  as  many  as  call  ourselves  Christians,  walk 
worthy  of  our  name  and  character.  Let  us  be  blameless 
and  harmless,  the  sons  of  God  without  rebuke.  Let  us 
have  our  conversation  as  becomes  the  gospel,  that  none 
may  speak  against  us  as  evil  doers,  but  by  our  good 
works,  which  they  behold,  may  glorify  God  in  the  day  of 
visitation. 

Let  us  admire  and  adore  that  all-wise  and  almighty 
Being,  who  works  all  things  after  the  counsel  of  his  will, 
and  makes  them  all  subservient  to  the  praise  of  his  glory. 

God  brings  forth  good  out  of  evil,  and  overrules  to  the 
honour  of  his  great  name  those  things  which  in  themselves 
have  a  contrary  aspect.  The  apostacy  of  man,  though  in 
its  nature  it  tended  to  God's  dishonour,  has  been  the  oc- 
casion of  displaying  his  glory  in  the  brightest  lustre. 
The  grace  and  mercy  of  God  in  the  salvation  of  penitent 
believing  souls,  appear  more  glorious,  than  they  would 
have  appeared,  in  any  way  at  present  known  to  us,  if  there 
had  been  no  such  worthless  objects  in  his  creation.  The 
holiness  and  justice  of  God  are  more  strangely  represented 
in  Christ's  sufferings  for  our  sins,  than  in  any  other  way 
with  which  we  are  acquainted.  The  angels,  who  dwell  in 
God's  presence,  know  more  of  his  manifold  wisdom  and 

14 


106  AN    EXPOSITION    OF    THE  Serin.  VI. 

unbounded  love,  by  means  of  redemption,  than  they 
had  ever  before  learned  from  his  other  works.  The  evil 
of  sin  is  in  this  dispensation  more  awfully  manifested, 
than  in  all  the  prohibitions  and  threatenings  of  the  law. 
Though  the  sins  of  men  tend  to  disturb  the  harmony  of 
God's  government,  and  mar  the  beauty  of  his  creation,  yet 
he  can  overrule  them  to  a  different  purpose,  and  make 
them  subservient  to  his  glory,  and  to  the  eventual  happi- 
ness of  his  obedient  subjects. 

Shall  we  then  say,  sin  is  not  an  evil ;  or  the  evil  of  it 
is  small  1  No  :  but  we  will  say,  God's  wisdom  is  great 
and  his  ways  unsearchable.  Shall  we  make  light  of  sin, 
because  God  can  turn  it  to  his  own  praise  ?  No :  but  we 
will  admire  his  goodness,  wisdom  and  power,  who  does 
great  things,  which  we  know  not  and  cannot  comprehend. 
Shall  we  say,  that  sin  is  a  necessary  part  of  God's  plan, 
because  some  happy  events  have  followed  from  particular 
transgressions  ?  No  :  but  we  will  remember,  that  the  same 
infinite  wisdom,  which  could  make  good  to  follow  from  such 
unpromising  and  untoward  means,  can  never  be  at  a  loss 
for  means  to  accomplish  the  purposes  of  unbounded  bene- 
volence. When  we  see  the  mischief  and  confusion,  which 
wicked  men  make  in  the  world,  we  will  rejoice  that  God 
reigns,  and  that  he  turns  to  good  the  things,  which  they 
intend  for  evil.  We  will  not  be  anxious  and  distrustful  in 
any  circumstances,  for  he  who  has  done  so  great  things  for 
the  redemption  of  fallen  men,  will  never  forsake  the  souls, 
who  love  and  serve  him,  but  will  cause  all  things  to  work 
together  for  their  good. 


Chap.  I.  13, 14.      EPISTLE    TO    THE    EPHESIANS.  107 


SERMON  VII. 

Ephesians  i.  13,  14. — In  whom  ye  also  trusted,  after  that 
ye  heard  the  word  of  truth,  the  gospel  of  your  salvation  : 
in  whom  also  after  that  ye  believed,  ye  were  sealed  with 
that  Holy  Spirit  of  promise,  which  is  the  earnest  of  our 
inheritance  until  the  redemption  of  the  purchased  pos- 
session, unto  the  praise  of  his  glory. 

In  the  days  of  the  Apostles,  there  were  Jews  scattered 
through  most  of  the  provinces  of  the  Roman  Empire. 
Numbers  of  them  were  in  Ephesus,  where  they  had  a 
synagogue.  When  Paul  preached  the  gospel  in  this  city, 
many  of  the  Jews,  as  well  as  Greeks,  received  it,  and 
both  united  in  one  church.  One  design  of  this  epistle  is, 
to  guard  them  against  any  disunion,  which  might  arise  be- 
tween them,  on  account  of  former  differences  of  nation 
and  religion.  The  Apostle  tells  them,  that  one  purpose 
for  which  God  had  made  known  the  mystery  of  his  will 
was,  that,  in  the  dispensation  of  the  fulness  of  times,  he 
might  gather  all  things  together  in  one  body  in  Christ.  In 
the  11th  verse,  speaking  to  the  Jews,  he  says,  we  have 
obtained  an  inheritance  in  Christ,  that  we  should  be  to  the 
praise  of  God's  glory,  who  first  trusted  in  Christ.  In  our 
text,  speaking  to  the  Gentile  believers,  he  says,  "  in  him  ye 
also  trusted  after  ye  heard  the  word  of  truth."  The  Jews 
first  trusted  in  Christ,  for  to  them  the  gospel  was  first  sent. 
But  the  Greeks  in  Ephesus  discovered  a  disposition  no 
less  honest  and  commendable ;  for,  when  they  heard  the 
word  of  salvation,  they  also    believed ;    and,  having  be- 


108  AN    EXPOSITION    OF    THE  Serm.  VII. 

lieved,  they   were  sealed   with   the   Holy  Spirit  of  pro- 
mise. 

There  are  three  things  observable   in  these  words. 

I.  The  object  of  the  faith  of  these  Ephesians.  The 
word  of  truth  and  the  gospel  of  salvation. 

II.  The  forwardness,  and  yet  the  reasonableness  of 
their  faith.  They  trusted  in  Christ  after  they  heard  the 
word. 

III.  The  happy  consequence  of  their  faith.  After  they 
believed,  they  were  sealed  with  the  Holy  Spirit,  SfC. 

I.  The  gospel,  which  the  Ephesians  believed,  is  called, 
the  word  of  truth,  and  the  gospel  of  salvation. 

It  is  the  word  of  truth.  It  contains  all  that  truth  which 
concerns  our  present  duty  and  our  future  glory.  It  de- 
clares the  whole  counsel  of  God,  relating  to  the  recovery 
of  our  fallen  race.  Christ  himself  came  to  bear  witness 
to  the  truth,  that  all  men  by  him  might  believe ;  and  the 
Apostles  were  sent  forth  to  make  a  more  full  discovery  of 
all  things,  which  Jesus  began  to  do  and  to  teach. 

The  gospel  comes  attended  with  demonstrations  of  its 
own  divinity :  in  this  sense  it  is  the  word  of  truth.  When 
Paul  taught  in  Ephesus,  "  he  persuaded  the  things  con- 
cerning the  kingdom  of  God."  And  by  his  hands  God 
wrought  special  miracles  for  the  confirmation  of  the  doc- 
trine which  he  preached.  The  spiritual  nature,  benevolent 
design  and  holy  tendency  of  the  gospel ;  the  miracles 
which  attended  its  first  publication ;  its  support  and  pro- 
pagation in  the  world  against  all  the  attempts  made  to 
destroy  it;  the  accomplishment,  which  in  every  age  has 
been  made,  and  still  is  making,  of  the  prophecies  con- 
tained in  it,  are  undeniable  evidences  of  its  heavenly  ori- 
ginal. 

It  is  called  the  gospel  of  our  salvation.  The  design  of 
it  is  to  bring  salvation  to  our  guilty  race.     It  discovers  to 


Chap.  I.  13,  14.       EPISTLE    TO    THE    EPHESIANS.  109 

us  our  ruined,  helpless  condition  ;  the  mercy  of  God  to 
give  us -salvation ;  the  way  in  which  it  is  procured  for  us; 
the  terms  on  which  we  may  become  interested  in  it ;  the 
evidences  by  which  our  title  to  it  must  be  ascertained  ;  and 
the  glory  and  happiness  which  it  comprehends. 

II.  The  second  thing  observable  in  the  text  is  the  com- 
mendable disposition,  which  these  Ephesians  discovered, 
when  the  gospel  was  preached  to  them.  They  trusted  in 
Christ  after  they  heard  the  word  of  truth.  They  acted 
as  honest  and  rational  men  :  they  did  not  trust  before  they 
heard  it,  nor  refuse  to  trust  after  they  heard  it.  They  did 
not  take  the  gospel  upon  the  credit  of  other  men,  without 
examination ;  nor  did  they  reject  it,  when  they  had  an 
opportunity  to  examine  it  for  themselves. 

While  Paul  preached  in  the  city,  Jews  and  Greeks  came 
and  heard  the  word.  The  miracles  which  he  wrought  in 
healing  diseases  and  casting  out  evil  spirits,  gave  such  full 
demonstration  of  a  divine  power  attending  him,  that,  though 
divers  were  hardened,  many  believed,  and  the  name  of  the 
Lord  Jesus  was  magnified.  The  example  of  the  believers 
at  Ephesus  teaches  us,  in  what  manner  we  should  hear  the 
word.  While  we  guard  against  a  blind  credulity,  which 
receives  for  truth  whatever  is  agreeable  to  our  humour,  or 
is  recommended  by  popular  opinion  ;  we  must  be  careful 
not  to  fall  into  an  obstinacy  and  perverseness,  which  believes 
nothing,  unless  it  agrees  with  our  preconceived  notions,  or 
favours  our  worldly  interest.  The  Ephesians  did  not  be- 
lieve the  gospel,  because  some  others  believed  it,  nor  did 
they  reject  it,  because  divers  were  hardened  and  spake 
against  it ;  but  they  judged  for  themselves.  They  heard 
as  they  had  opportunity,  attended  to  the  evidence  set  be- 
fore them,  and  after  they  had  heard,  they  believed.  Their 
faith  stood  not  in  the  wisdom  of  men,  but  in  the  power  of 
God.     I  proceed, 


110  AN    EXPOSITION    OF    THE  Serai.  VII. 

III.  To  consider  the  happy  consequence  of  their  faith 
in  Christ.  In  whom,  after  ye  believed,  ye  were  sealed  with 
that  Holy  Spirit  of  promise,  which  is  the  earnest  of  our  in- 
heritance, until  the  redemption  of  the  purchased  possession. 

The  subjects  of  this  sealing  are  believers.  After  ye 
believed,  ye  were  sealed.  The  sealing  here  spoken  of  is 
not  a  common  effect  of  the  gospel  on  all  who  hear  it,  but 
a  special  consequence  of  it  to  those  who  receive  it. 

This  sealing  is  a  work  of  the  Spirit,  as  a  Spirit  of  holi- 
ness, promised  to  believers.  Ye  were  sealed  with  the 
Holy  Spirit  of  promise.  It  must,  therefore,  be  seme  holy 
effect  produced  in  the  hearts  of  Christians  by  the  Spirit 
operating  with  the  word  of  truth,  and  such  an  effect  as 
corresponds  with  that  holy  design,  for  which  the  Spirit 
was  promised.  The  Spirit  promised  to  believers  dwells 
in  them,  as  "  a  Spirit  of  power,  and  of  love,  and  of  a 
sound  mind.  The  fruit  of  the  Spirit  is  all  goodness,  and 
righteousness,  and  truth." 

The  Spirit,  in  consequence  of  this  sealing,  is  to  believers 
an  earnest  of  their  inheritance,  till  the  redemption  of  the 
purchased  possession — till  the  redemption  of  the  body 
from  the  grave  to  a  state  of  immortality. 

So  that  the  general  sense  of  the  words  is,  that  the  Ephe- 
sian  believers,  in  consequence  of  their  faith,  became  par- 
takers of  such  a  divine  influence,  as  sanctified  them  to  a 
meetness  for  heaven,  and  thus  evidenced  their  title  to  it. 

We  will  distinctly  attend  to  these  two  metaphors,  the 
sealing,  and  the  earnest  of  the  Spirit. 

1.  The  sealing  of  the  Spirit.  The  same  metaphor  is 
again  used,  chapter  iv.  30  :  "  Grieve  not  the  Spirit  of  God, 
whereby  ye  are  sealed  to  the  day  of  redemption."  And 
2  Cor.  i.  22 :  "  He  who  hath  anointed  us  is  God,  who  hath 
also  sealed  us." 

Sealing  literally  signifies  the  impression  of  the  image  or 


Chap.  T.  13,  14.      EPISTLE    TO    THE    EPHESIANS.  Ill 

likeness  of  one  thing  upon  another.  Job  speaks  of  "  the 
clay  as  turned  to  the  seal."  A  seal  impressed  on  wax  leaves 
there  its  own  image.  Instruction  is  said  to  be  sealed,  when 
it  is  so  impressed  on  the  heart,  as  to  have  an  abiding  influ- 
ence. So  the  sealing  of  believers,  is  their  receiving  on  their 
hearts  the  divine  image  and  character,  by  the  sanctifying 
power  of  the  Holy  Spirit.  The  word  of  truth  is  here  con- 
sidered as  the  seal ;  the  believing  heart,  as  the  subject ; 
the  Holy  Spirit,  as  the  agent  or  sealer ;  and  the  effect  pro- 
duced, as  a  divine  likeness.  True  Christians,  by  the  sanc- 
tification  of  the  Spirit  and  belief  of  the  truth,  are  trans- 
formed into  the  image  of  God,  assimilated  to  the  precepts 
of  the  gospel,  and  wrought  into  that  temper  which  is  the 
fruit  of  the  Spirit.  Accordingly,  they  who  know  the  truth 
as  it  is  in  Jesus,  are  said  "  to  have  put  off  the  old  man  ;  to 
be  renewed  in  the  spirit  of  their  mind ;  to  be  created  after 
the  image  of  God  in  righteousness  and  true  holiness  ;  to  be 
mada  partakers  of  a  divine  nature  ;  and,  beholding  the  glory 
of  the  Lord,  to  be  changed  into  the  same  image." 

By  a  like  metaphor,  Christians  are  represented  as  cast 
in  the  mould  of  the  gospel.  The  Apostle  says  to  the 
Romans,  "  Ye  were  the  servants  of  sin,  but  ye  have  obeyed 
from  the  heart,  that  form  of  doctrine  which  was  delivered 
to  you."  Or  as  it  is  in  the  margin,  "  Ye  have  obeyed 
that  form  of  doctrine,  into  which  ye  were  delivered."  It 
is  a  metaphor  taken  from  casting  metals  into  a  mould.  Ye 
are  in  your  hearts  conformed  to  that  type,  or  mould,  into 
which  ye  have  been  cast.  The  hearts  of  believers  cor- 
respond with  the  word  of  truth,  as  metals  take  the  figure 
of  the  mould  into  which  they  are  received,  and  as  wax 
bears  the  image  of  the  seal  impressed  upon  it. 

The  same  idea  is  conveyed  by  the  metaphor  of  writing 
the  word  on  the  heart.  The  Apostle  says  to  the  Corin- 
thians, "  Ye  are  the  epistle  of  Christ  ministered  by  us, 


112  AN    EXPOSITION    OF    THE  Serai.  VII. 

written  not  with  ink,  but  with  the  Spirit  of  the  living  God  ; 
not  in  tables  of  stone,  but  in  the  fleshly  tables  of  the  heart." 
And  on  this  account  he  calls  them  "  the  seal  of  his  Apos- 
tleship  in  the  Lord." 

If  then  your  hearts  are  transformed  into  the  temper  of 
the  gospel,  if  you  are  governed  by  the  doctrines  and  sub- 
jected to  the  precepts  of  it,  if  you  possess  those  holy  dis- 
positions which  are  the  fruits  of  the  Spirit,  you  are  sealed 
by  the  Holy  Spirit  of  promise. 

This  work  of  sanctification  is  called  sealing,  because  it 
consists  in  a  correspondence  between  the  temper  of  the  soul, 
and  the  word  of  truth ;  as  sealing  implies  a  correspondence 
between  the  image  on  the  seal,  and  the  impression  left  on 
the  wax :  and  it  is  ascribed  to  the  Spirit,  because  it  is  by 
his  gracious  influence,  that  the  word  is  made  effectual  to 
sanctify  the  soul.  Having  illustrated  the  sealing,  we  pro- 
ceed, 

2.  To  consider  the  earnest  of  the  Spirit. 

The  Spirit,  having  sealed  believers,  or  sanctified  them 
after  God's  image,  becomes  an  earnest  of  their  inherit- 
ance. The  same  sentiment  often  occurs  in  Paul's  writ- 
ings. He  says  to  the  Corinthians,  "  God  hath  anointed 
us,  and  sealed  us,  and  given  the  earnest  of  the  Spirit  in 
our  hearts.  He  who  hath  wrought  us  to  this  thing,"  the 
desire  of  immortality,  "  is  God,  who  hath  also  given  us 
the  earnest  of  the  Spirit ;  we  are  confident  therefore  and 
willing  to  be  absent  from  the  body,  and  present  with  the 
Lord."  What  he  here  calls  the  earnest,  he,  in  the  eighth 
chapter  to  Romans,  calls  the  first  fruits  of  the  Spirit. 
"  We,  who  have  the  first  fruits  of  the  Spirit,  groan  within 
ourselves,  waiting  for  the  adoption,  to  wit,  the  redemption 
of  the  body." 

It  appears  from  these  passages,  that  the  earnest,  and  the 
first  fruits  of  the  Spirit,  are  some  kind  of  evidence,  which  the 


Chap.  1.13, 14.       EPISTLE    TO    THE    EPHESIANS.  113 

Spirit  gives  believers,  of  their  title  to  a  happy  immortality. 
The  first  fruits  were  pledges  of  the  ensuing  harvest :  earn- 
est money  in  a  contract,  is  a  pledge  of  the  fulfilment  of  it. 
So  the  graces  and  comforts  of  religion,  are  to  Christians, 
the  anticipations  and  foretastes  of  the  happiness,  which 
awaits  them  in  heaven. 

(1.)  The  virtues  of  the  Christian  temper,  which  are 
called  the  fruits  of  the  Spirit,  are  to  believers  an  earnest 
of  their  inheritance,  because  they  are,  in  part,  a  fulfilment 
of  the  promise,  which  conveys  the  inheritance.  They 
receive  the  promise  of  the  Spirit,  as  well  as  of  eternal  life, 
through  faith.  "  Ask  and  ye  shall  receive,"  says  our 
Lord ;  "  seek  and  ye  shall  find — for  your  heavenly  Father 
giveth  the  Holy  Spirit  to  them  who  ask  him."  Now  if 
you  sensibly  experience  the  benefit  of  communion  with 
God ;  if  you  find,  that  by  attendance  upon  him  in  prayer, 
hearing  the  word  and  other  ordinances,  your  faith  is  en- 
livened, your  worldly  affections  subdued,  your  zeal  in  duty 
warmed,  and  your  virtuous  resolutions  strengthened,  then 
you  see  that  promise  fulfilled,  which  insures  to  you  the 
benefit  of  attending  on  these  means ;  and  God's  perform- 
ance of  this  promise  is  an  earnest,  that  he  will  do  all  that 
he  has  spoken,  and  will  withhold  no  good  thing  which  he 
has  promised. 

(2.)  The  graces  of  the  Spirit  are  an  earnest  of  the  in- 
heritance, as  they  are  preparatives  for  it.  If  you  educate 
a  son  for  a  particular  employment,  this  is  to  him  an  earn- 
est and  token  of  your  intention  to  put  him  into  that  em- 
ployment :  so  God's  granting  you  his  Spirit  to  sanctify  and 
prepare  you  for  glory,  is  a  pledge  of  his  gracious  purpose 
of  bringing  you  to  glory.  His  making  you  meet  to  be 
partakers  of  the  inheritance,  is  an  earnest  that  he  will  in 
due  time  put  you  in  possession  of  it.     But, 

(3.)  The  sealing  and  sanctifying  influence  of  the  Spirit 

15 


114  AN    EXPOSITION    OF    THE  Serm.  VII. 

is  especially  called  an  earnest  of  the  inheritance,  because 
it  is  a  part  of  the  inheritance  given  beforehand. 

In  the  religious  life  there  are  some  sensible  pleasures, 
which  the  Christian  considers  as  earnest  of  the  superior 
pleasures  reserved  for  him  in  the  heavenly  state.  "  Wis- 
dom's ways  are  ways  of  pleasantness,  and  all  her  paths 
are  peace."  "  Great  peace  have  they  who  love  God's 
law,  and  nothing  shall  offend  them." 

Those  tempers  in  which  religion  consists,  such  as  love 
and  devotion  towards  God,  benevolence  and  good  will  to 
our  fellow  creatures,  gratitude  to  benefactors  and  submis- 
sion to  the  divine  government,  are  pleasant  and  delightful. 
"  The  good  man  is  satisfied  from  himself."  And  from  his 
present  experience  he  justly  concludes,  that  when  these 
tempers  shall  be  wrought  to  their  perfection  in  the  future 
world,  his  joy  will  be  full.  There  he  shall  know  God  as 
he  is,  and  love  him  with  enlarged  and  lively  powers. 
There  his  benevolence,  purged  from  every  degree  of  ma- 
lice and  envy,  will  rise  to  its  proper  height,  and  spread 
unconfined.  There  the  wonders  of  providence  and  of 
grace,  unfolded  to  his  view,  will  awaken  new  sentiments 
of  gratitude  and  admiration.  A  great  part  of  his  present 
unhappiness  proceeds  from  the  irregularity  of  his  temper, 
from  unruly  passions,  inordinate  affections,  and  the  work- 
ing of  sin  in  his  members.  Hence  he  knows,  that  when 
his  present  disorders  are  rectified,  and  the  principles  of 
holiness  are  perfected,  the  pleasures  of  religion  will  be 
pure,  and  no  sorrow  will  be  mingled  with  them. 

While  he  rejoices  in  the  testimony  of  his  conscience, 
which  daily  witnesses  to  his  godly  sincerity,  he  thinks  how 
his  joy  will  be  heightened,  when  love  shall  be  made  per- 
fect, and  his  heart  shall  no  more  reproach  him. 

While  he  experiences  the  pleasures  of  that  hope,  which 
enters  within  the  vail,  he  infers,   how  vastly  these  plea- 


Chap.  I.  13,  14.       EPISTLE    TO    THE    EPHESIANS.  115 

sures  must  be  improved,  when  he  shall  enter  within  the  vail 
himself,  and  enjoy  what  hope  now  anticipates.  The  sa- 
tisfaction, which  attends  his  hours  of  fervent  devotion,  is 
an  earnest  of  the  unspeakably  greater  delight,  which  he 
will  find  in  the  devotions  of  heaven,  where  this  sinful  flesh 
will  no  more  obstruct,  nor  worldly  cares,  divert  his  spi- 
ritual exercises. 

Thus  the  believer  has  in  himself,  an  earnest  of  the  in- 
heritance which  is  reserved  for  him,  and  an  evidence 
of  the  divine  original  of  the  religion  which  he  has  re- 
ceived. The  Apostle  John  says,  "  He  who  believeth  on 
the  Son,  hath  the  witness  in  himself." 

The  Spirit  is  the  earnest  of  our  inheritance,  until  the 
redemption  of  the  purchased  possession.  When  we  ac- 
tually possess  the  inheritance,  the  earnest  will  no  longer 
be  needed.  An  earnest  supposes  the  object  to  be  un- 
possessed :  This,  enjoyed  in  its  fulness,  supersedes  the 
earnest.  "  When  that  which  is  perfect  is  come,  that 
which  is  in  part  will  be  done  away.  We,  who  have  the 
first  fruits  of  the  Spirit,  groan  within  ourselves,  waiting 
for  the  adoption,  the  redemption  of  the  body ;  for  we  are 
saved  by  hope;  but  hope  that  is  seen  is  not  hope,  for 
what  a  man  seeth,  why  doth  he  yet  hope  for  ?  But  if  we 
hope  for  that  which  we  see  not,  then  do  we  with  patience 
wait;  and  the  Spirit  also  helpeth  our  infirmities,  and 
maketh  intercession  for  us  with  groanings  which  cannot 
be  uttered." 

REFLECTIONS. 

1.  Our  subject  teaches  us,  that  all  the  operations  of  the 
divine  Spirit  on  the  minds  of  men,  are  of  a  holy  nature  and 
tendency. 

The   Spirit  of  promise,   which   works  in   believers,  is 


116  AN    EXPOSITION    OF    THE  Serm.  VII. 

called  the  holy  and  good  Spirit,  in  distinction  from  the 
Spirit  which  works  in  the  children  of  disobedience,  and 
which  is  called  an  evil  and  unclean  Spirit.  If  the  Spirit 
is  holy,  we  may  conclude,  that  all  his  operations  tend  to 
holiness,  and  that  the  works  which  he  produces  are  of  a 
holy  nature.  By  this  mark  we  are  to  judge,  whether  we 
are  led  by  the  Spirit  of  God.  "  They  who  are  after  the 
Spirit,  mind  the  things  of  the  Spirit.  If  we  walk  in  the 
Spirit,  we  shall  not  fulfil  the  lusts  of  the  flesh."  "  They 
who  are  sensual  have  not  the  Spirit."  The  fruits  of  the 
Spirit,  and  the  works  of  the  flesh,  stand  opposed  to  each  other. 
We  are  never  to  ascribe  to  the  divine  Spirit,  anything 
but  what  is  agreeable  to  the  divine  character.  "  Let  no 
man  say,  when  he  is  tempted,  I  am  tempted  of  God ;  for 
God  cannot  be  tempted  with  evil,  neither  tempteth  he  any 
man ;  but  every  man  is  tempted,  when  he  is  drawn  away 
of  his  own  lust  and  enticed."  "  Do  not  err,  my  beloved 
brethren ;  every  good  gift  and  every  perfect  gift  is  from 
above,  and  cometh  down  from  the  Father  of  lights."  Good, 
we  are  to  ascribe  to  him  ;  but  not  evil,  moral  evil.  This  is 
contrary  to  his  nature,  and  therefore  is  never  the  effect 
of  his  operation  and  influence.  He  is  always  the  same 
holy  Being.  "  With  him  is  no  variableness,  neither  sha- 
dow of  turning." 

If  we  would  know  by  what  Spirit  we  are  guided,  we 
must  compare  his  operations  with  the  precepts  of  the  gos- 
pel. By  the  gospel  we  are  called  to  meekness,  humility, 
peaceableness,  charity,  sobriety,  contentment,  truth  and 
righteousness :     And   these   are   the   fruits   of  the  Spirit. 

Now  if  we  find,  that  the  Spirit  which  is  in  us  operates 
to  passion,  pride,  contention,  self-confidence,  uncharitable- 
ness  and  contempt  of  others,  we  may  certainly  conclude, 
that  it  is  not  the  Spirit  of  God. 

By  this  rule  we  are  to  judge  of  all  impressions,  excita- 


Chap.  I.  13,  14.      EPISTLE    TO    THE    EPHESIANS.  117 

tions  and  impulses,  which  at  any  time  we  feel.  If  we 
find  ourselves  strongly  impelled  to  a  particular  action,  we 
are  not  at  once  to  conclude,  that  the  impulse  is  divine,  and 
thence  infer  that  the  action  is  our  duty.  We  are  first  to 
examine,  whether  the  action  itself  is  holy  and  virtuous; 
and  we  are  to  conclude  the  inward  motion  prompting  us 
to  it,  to  be  from  above,  or  from  beneath,  according  as  the 
conduct  in  question  appears  to  agree,  or  disagree  with  the 
word  of  God.  We  are  not  to  make  our  own  feelings  the 
standard  of  right  and  wrong,  but  to  try  our  feelings  by  the 
sober  sentiments  of  reason,  and  the  sure  dictates  of  divine 
revelation. 

2.  Our  subject  strongly  encourages  humble  souls  to 
apply  to  God  for  the  needful  influences  of  his  grace. 

The  Spirit  of  God  is  called  the  Holy  Spirit  of  promise. 
It  is  one  of  those  blessings,  which  God  has  promised  to 
the  church.  It  was  promised  under  the  Old  Testament ; 
but  more  fully  under  the  gospel.  This  is  a  ministration 
of  the  Spirit.  Where  God  sends  his  gospel,  he  gives  the 
Spirit  to  accompany  it ;  and  "  the  Spirit  is  received  in  the 
hearing  of  faith."  "  The  Spirit  is  shed  forth  abundantly 
through  Jesus  Christ,  that  being  justified  by  faith  we  may 
be  made  heirs  according  to  the  hope  of  eternal  life." 
"  Ask  and  ye  shall  receive,"  says  our  Lord,  "  for  your 
heavenly  Father  will  give  the  Holy  Spirit  to  them  who  ask 
him."  On  the  foot  of  this  promise,  believers  may  come 
boldly  to  God's  throne ;  and  even  sinners,  under  an 
awakening  sense  of  their  guilt  and  impotence,  may  come 
with  humble  hope  to  obtain  his  grace.  This  is  the  voice 
of  divine  wisdom,  "  How  long,  ye  simple  ones,  will  ye 
love  simplicity,  and  ye  scorners,  delight  in  scorning  1 
Turn  ye  at  my  reproof:  Behold,  I  will  pour  out  my 
Spirit  unto  you :  I  will  make  known  my  words  unto 
you."     If    God   has   already   given   them   his    Spirit  to 


1 18  AN    EXPOSITION    OF    THE  Serin.  VII. 

convince  them  of  sin,  they  may  thence  collect  hope,  that 
he  will  grant  his  Spirit  to  carry  their  conviction  into  effect. 
"  Whosoever  hath,"  or  improveth  what  he  hath,  "  to  him 
shall  be  given."  Let  none  imagine,  that  the  prayers,  the 
reformations  and  endeavours  of  awakened  sinners,  are 
abomination  to  God ;  for  he  who  hath  wrought  them  to 
these  things  is  God,  who  hath  given  them  the  convincing 
and  awakening  influences  of  his  Spirit.  And  the  work 
of  his  Spirit,  the  fruit  of  his  operation  on  the  hearts  of 
men,  is  not  abomination.  To  call  it  by  this  name  is  not 
to  ascribe  righteousness,  but  wickedness  to  our  Maker. 

3.  It  appears,  that  we  can  have  no  conclusive  evidence 
of  a  title  to  heaven,  without  the  experience  of  a  holy 
temper. 

The  sealing  of  the  Spirit  is  the  work  of  sanctification 
in  the  soul.  It  is  the  impression  of  the  divine  image  on 
the  inward  man.  None,  therefore,  are  sealed  to  the  day 
of  redemption,  but  those  who  are  partakers  of  a  divine 
nature.  Whatever  inward  persuasions  we  may  feel,  that 
the  heavenly  inheritance  is  ours,  if  we  have  not  within  us 
a  holy  principle  governing  our  hearts  and  lives,  we  are  not 
meet  to  be  partakers  of  the  inheritance,  and  can  show  no 
seal  of  our  title  to  it.  The  seal  of  the  Spirit  is  that  holi- 
ness, which  prepares  for  heaven ;  and  this  only  is  the  sure 
evidence  of  our  claim  to  it.  This  sealing  is  not  an  in- 
ward suggestion  or  revelation  made  to  the  mind,  but  it  is 
a  holy  change  wrought  in  the  mind.  If  we  are  renewed 
after  the  image  of  God  in  righteousness  and  true  holiness, 
we  have  the  first  fruits  of  the  Spirit,  and  may  wait  in  hope 
for  the  day  of  redemption. 

4.  We  see  that  Christians  are  under  indispensable  obliga- 
tions to  universal  holiness. 

Every  sin  is  an  injury  and  dishonour  to  God ;  but  the 
sins   of  believers  are,  in  a  peculiar  sense,  a  grief  to  the 


Chap.  I.  13,  14.       EPISTLE    TO    THE    EPHESIANS.  119 

Spirit  of  God,  who  has  sanctified  and  sealed  them.  The 
Apostle  therefore  improves  this  sealing  as  an  argument 
against  wickedness  of  every  kind  in  the  professors  of  the 
gospel.  "  Let  no  corrupt  communication  proceed  out  of 
your  mouths,  and  grieve  not  the  Holy  Spirit  of  God. 
Let  all  bitterness,  and  wrath,  and  clamour,  and  evil  speak- 
ing, be  put  away  from  you,  with  all  malice,  and  be  kind 
one  to  another."  "  Know  ye  not  that  ye  are  the  temple 
of  God,  and  that  the  Spirit  of  God  dwelleth  in  you ;  if 
any  man  defile  this  temple,  him  will  God  destroy,  for  the 
temple  of  God  is  holy,  which  temple  ye  are." 

If  God  has  given  his  Spirit  to  seal  you,  grieve  not  this 
Spirit.  If  ye  run  into  the  allowed  practice  of  sin,  or 
continue  impenitent  in  any  iniquity,  into  which  ye  have 
fallen,  the  Spirit  is  not  then  the  earnest  of  your  inheri- 
tance. You  blot  and  obscure  his  seal  on  your  hearts. 
And  the  pollutions  with  which  you  have  darkened  and  de- 
formed it,  must  be  washed  off  by  the  tears  of  repentance, 
before  you  can  there  read  your  title  to  the  inheritance. 
You  must  keep  your  seal  fair  and  bright  by  the  constant 
exercise  of  faith,  and  practice  of  duty.  You  must  pre- 
serve your  hope  by  purifying  your  souls.  "  Know  ye  not, 
brethren,  that  your  bodies  are  the  temples  of  the  Holy 
Ghost,  which  is  in  you,  which  ye  have  of  God,  and  ye 
are  not  your  own  1  Therefore  glorify  God  in  your  bodies, 
and  in  your  spirits,  which  are  God's." 


120  AN    EXPOSITION    OF    THE  Serai.  VIII. 


SERMON  VIII. 

Ephesians  i.  15-20. —  Wherefore  I  also,  after  I  heard  of 
your  faith  in  the  Lord  Jesus,  and  love  unto  all  the 
saints,  cease  not  to  give  thanks  for  you,  making  mention 
of  you  in  my  prayers  ;  that  the  God  of  our  Lord  Jesus 
Christ,  the  father  of  glory,  may  give  unto  you  the  spirit 
of  wisdom  and  revelation  in  the  knowledge  of  him :  the 
eyes  of  your  understanding  being  enlightened  ;  that  ye 
may  know  what  is  the  hope  of  his  calling,  and  what  the 
riches  of  the  glory  of  his  inheritance  in  the  saints,  and 
what  is  the  exceeding  greatness  of  his  power  to  us-ward 
who  believe,  according  to  the  working  of  his  mighty 
power,  which  he  wrought  in  Christ  when  he  raised  him 
from  the  dead. 

In  the  foregoing  verses,  the  Apostle  speaks  of  the 
Ephesian  believers,  as  being  sealed  with  that  Holy 
Spirit  of  promise,  which  is  the  earnest  of  our  inheritance 
until  the  redemption  of  the  purchased  possession.  In  the 
words  now  read,  he  mentions  two  graces,  which  were  emi- 
nent marks  and  characters  in  that  holy  seal,  which  had 
been  impressed  upon  them.  These  were,  "  Faith  in  the 
Lord  Jesus,  and  Love  to  all  the  saints,"  which  are  ever  to 
be  considered  as  distinguishing  signatures  of  the  heirs  of 
heaven,  and  seals  of  their  title  to  the  purchased  possession. 

The  Apostle  gives  thanks  to  God  for  their  faith  and 
love,  of  which  he  had  lately  heard,  and  some  effects  of 
which  he  had  formerly  seen,  while  he  resided  among  them. 

As  there  were   many  from  all  parts  of  Asia,  who  at- 


Chap.  I.  15-20.     EPISTLE    TO    THE    EPHESIANS.  121 

tended  on  his  ministry,  when  he  preached  in  Ephesus,  it 
is  not  supposable,  that  he  could  be  personally  acquainted 
with  them  all ;  he  therefore  speaks  of  their  faith  and  love, 
as  having  been  reported  to  him.  Besides  :  he  had  now 
for  some  time  been  absent  from  them ;  and  he  foretold, 
that  after  his  departure,  there  would  be  a  great  defection 
from  the  faith,  which  accordingly  happened,  as  we  learn 
from  his  epistles  to  Timothy :  and  he  probably  intends 
here  to  express  his  joy  concerning  those,  of  whom  he  had 
heard,  that  in  these  times  of  dangerous  declension  they 
remained  steadfast  in  the  faith.  He  did  not,  however, 
think  them  so  firmly  established,  as  to  be  secure  in  that 
evil  day  from  all  the  power  of  temptation ;  he  therefore 
prays,  as  well  as  gives  thanks,  in  their  behalf. 

What  he  requested  was,  in  general,  that  they  might 
have  greater  knowledge  and  clearer  discernment  in  divine 
things;  and,  particularly,  that  they  might  know  the  ex- 
alted hope  to  which  they  were  called ;  the  glorious  inheri- 
tance which  was  provided  for  them ;  and  the  greatness  of 
that  power  which  will  work  in  believers,  to  raise  them 
unto  immortal  life,  as  it  had  already  wrought  in  raising 
Christ  from  the  dead,  and  setting  him  at  God's  right  hand 
in  heavenly  places. 

I.  Let  us  consider  the  things  for  which  the  Apostle 
commends  the  Ephesians :  these  are  faith  in  Christ,  and 
love  to  all  the  saints. 

Faith  is  such  a  sensible,  realizing  belief  of  the  gospel, 
in  its  general  truth,  and  in  its  particular  doctrines  and 
precepts,  as  gives  it  a  practical  influence  on  the  heart 
and  life.  It  "  receives  the  love  of  the  truth  ;"  "  receives 
it  as  the  word  of  God,  which  effectually  works  in  them, 
who  believe." 

Evangelical  faith  has  a  particular  respect  to  Jesus  Christ, 
as  the  great  author  of  the  gospel,  and  as  the  purchaser  of 

16 


122  AN    EXPOSITION    OF    THE  Serin.  VIII. 

that  salvation  which  it  reveals.  God  has  spoken  to  us  by 
his  Son :  faith  receives  him  as  a  teacher  sent  from  God, 
and  embraces  as  truth,  whatever  is  taught  by  him.  Jesus 
is  the  Mediator,  through  whom  God  shows  mercy  to  guilty 
men.  Faith,  therefore,  looks  up  to  God  through  him.  "  We 
by  Christ  believe  in  God,  who  raised  him  from  the  dead 
and  gave  him  glory,  that  our  faith  and  hope  might  be  in 
God." 

True  faith  is  "  made  perfect  by  works."  The  Apostle 
commends  the  Thessalonians  for  the  works  of  faith,  which 
accompanied  their  good  profession.  The  Christian  scheme 
is  so  vastly  important,  that  one  who  believes  it  with  the 
heart,  and  views  it  as  it  is,  cannot  feel  indifferent  to  it,  nor 
live  uninfluenced  by  it.  The  Apostle  says  of  the  Ephe- 
sian  believers,  "  He  had  heard  of  their  faith."  Its  fruits 
were  so  conspicuous,  that  it  was  spoken  of  at  a  distance. 
They  had  not  only  professed  their  faith,  but  steadfastly 
maintained  it  in  times  of  great  corruption  and  defection. 
They  had  attended  on  the  ordinances  of  Christ  in  his 
church.  They  had  walked  in  humble  obedience  to  his 
laws,  and  in  peace  and  charity  with  one  another ;  and  thus 
had  showed  their  faith  by  their  works.  Real  faith  has 
such  a  commanding  influence  in  the  soul,  that  it  casts  down 
imaginations  and  every  high  thing,  which  exalts  itself  against 
the  knowledge  of  God,  and  brings  into  captivity  every 
thought  to  the  obedience  of  Christ. 

The  faith  of  the  Ephesians  toward  Christ,  was  accom- 
panied with  "  love  to  all  the  saints."  Where  the  work  of 
faith  is,  there  will  be  the  labour  of  love ;  and  where  faith 
grows  among  Christians,  their  charity  toward  each  other 
will  abound.  The  gospel  exhibits  the  most  engaging  ex- 
amples of  love  in  the  character  of  the  great  God,  and  in 
the  life  of  Jesus  Christ;  and  it  proposes  the  most  power- 
ful motives  to  beneficence  in  all  its  doctrines  and  discove- 


Chap.  T.  15-20.       EPISTLE    TO    THE    EPHESIANS.  123 

ries.  Faith,  viewing  and  applying  the  examples  and  doc- 
trines of  the  gospel,  purifies  the  soul  unto  unfeigned  love 
of  the  brethren.  The  end  of  the  commandment  is  charity 
out  of  a  pure  heart,  and  a  good  conscience,  and  faith  un- 
feigned. 

The  gospel  requires  us  to  love  all  men,  sinners  as  well 
as  saints;  enemies,  as  well  as  friends.  The  love  which 
we  owe  to  mankind  in  common,  is  benevolence  or  good- 
will. This  consists  in  a  desire  of  their  happiness,  and  a 
disposition  to  promote  it.  But,  besides  this,  there  is  an- 
other kind  of  love,  which  we  owe  to  the  saints,  or  those 
who  appear  to  be  such.  This  consists  in  an  approbation 
and  esteem  of  their  character.  This  is  the  same  kind  of 
love,  as  that  which  we  owe  to  the  Deity.  So  St.  John 
teaches  us :  "  If  a  man  say,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar ;  for  he  that  loveth  not  his  brother, 
whom  he  hath  seen,  how  can  he  love  God,  whom  he  hath 
not  seen?  Every  one  that  loveth  him  who  begat,  loveth 
him  also  that  is  begotten  of  him.  By  this  we  know,  that 
we  love  the  children  of  God,  when  we  love  God  and  keep 
his  commandments." 

Love  to  God  is  an  approbation  of,  and  pleasedness  with 
his  moral  character — his  holiness,  justice,  truth,  goodness, 
and  mercy.  It  supposes  a  conformity  to  this  character, 
and  it  implies  a  desire  of  becoming  more  and  more  assimi- 
lated to  it.  The  saints  are  "  partakers  of  a  divine  nature." 
They  are  "  renewed  after  the  image  of  God  in  righteous- 
ness and  true  holiness."  If,  therefore,  we  love  God  for 
his  moral  perfections,  we  shall  love  the  saints,  as  far  as 
they  appear  to  have  these  divine  qualities  wrought  into 
their  temper.  It  is  absurd  to  pretend  that  we  love  the 
character  of  God,  as  long  as  we  disregard  this  character 
in  our  fellow-men. 

But  though  love  to  God,  and  love  to  the  saints,  are  the 


124  AN    EXPOSITION    OF    THE  Serm.  VIII. 

same  in  their  general  nature,  yet,  as  they  respect  different 
objects,  they  must  be  diverse  in  many  of  their  operations. 
As  God  is  an  all-perfect  Being,  love  to  him  will  express 
itself  by  an  entire  submission  to  his  will,  by  a  choice  of 
him  for  our  portion,  by  a  preference  of  his  favour  to  every 
worldly  interest,  by  a  full  complacence  in  him  as  our  chief 
happiness,  and  by  a  humble  acquiescence  in  all  his  dispen- 
sations and  commands.  As  the  saints  are  but  dependent 
creatures,  and  as  they  are  holy  in  a  very  imperfect  mea- 
sure, they  cannot  be  the  objects  of  these  high  operations 
of  love.  God  only  we  are  to  love  with  all  our  heart,  and 
soul,  and  strength,  and  mind.  The  saints  we  are  to  love 
with  a  pure  heart  fervently,  but  not  with  all  the  heart 
supremely.  Our  love  to  them  we  must  express  by  choos- 
ing them  for  our  companions,  by  delighting  in  their  vir- 
tuous example  and  heavenly  conversation,  by  cheerfully 
assisting  them  in  their  spiritual  interests,  and  meekly  ac- 
cepting their  assistance  in  ours,  by  studying  the  things 
which  make  for  peace  and  edification,  by  communing  with 
them  in  instituted  ordinances,  by  bearing  their  infirmities, 
by  condescending  to  them  in  cases  of  difference,  and  by 
seeking  their  profit,  as  well  as  our  own,  that  both  they 
and  we  may  be  saved. 

These  Ephesians  manifested  their  love  to  all  saints. 
Their  charity  was  not  confined  to  a  party — to  those  who 
lived  in  the  same  city,  and  worshipped  in  the  same  sanc- 
tury ;  but  it  embraced  all,  who  in  every  place  called  on 
the  name  of  Jesus  Christ  their  common  Lord. 

If  our  love  consists  in  an  attachment  to  a  particular 
sect,  with  which  we  are  connected  in  sentiment,  interest, 
or  worldly  design,  it  has  nothing  of  the  nature  of  Chris- 
tian love.  The  love  which  regards  the  saints  for  their 
holy  character,  will  regard  all  in  whom  this  character  ap- 
pears, wherever  they  dwell,  and  whatever  name  they  bear. 


Chap.  I.  15-20.     EPISTLE    TO    THE    EPHESIANS.  125 

To  judge,  then,  whether  our  love  is  sincere,  we  must  con- 
sider its  extent,  as  well  as  its  effects. 

II.  Paul  expresses  his  great  thankfulness  to  God  for 
the  happy  success  of  the  gospel  among  these  Ephesians. 
"  After  I  heard  of  your  faith  and  love,  I  cease  not  to  give 
thanks." 

He  rejoiced  in  the  honour  which  redounded  to  the  cru- 
cified Jesus,  who,  having  made  his  soul  an  offering  for  sin, 
now  saw  his  seed  increasing,  and  the  pleasure  of  the  Lord 
prospering  in  his  hands.  He  rejoiced  to  think,  how  many 
immortal  souls  were  now  rescued  from  the  power  of  Satan, 
delivered  from  guilt  and  condemnation,  and  brought  into 
a  state  of  pardon  and  safety.  He  rejoiced  in  the  happy 
consequences,  which  might  ensue  to  others  from  the  glo- 
rious success  of  the  gospel  in  Ephesus.  He  hoped,  that 
from  hence  the  word  of  God  might  sound  forth  to  all 
around,  and  that  the  knowledge  of  the  truth  might  be 
transmitted  to  succeeding  ages.  Here  were  many  pious 
families,  in  which  religion  was  maintained,  and  children 
trained  up  in  the  admonition  of  the  Lord.  The  blessed 
effects  of  Paul's  preaching  here  might  hopefully  reach  to 
multitudes  around,  and  descend  to  generations  yet  unborn. 
He  rejoiced  the  more  in  their  faith  and  love,  because  these 
were  the  effects  of  his  own  preaching.  The  good  minis- 
ter is  pleased  to  hear  of  the  success  of  the  gospel  in  any 
place ;  but  he  feels  a  peculiar  pleasure  in  seeing  the  suc- 
cess of  his  own  ministry.  Paul  had  an  uncommon  affec- 
tion for  those,  whom  he  had  begotten  by  the  gospel,  and 
he  conceived  a  special  joy  in  the  prospect  of  meeting  them 
in  heaven.  He  says  to  the  Thessalonians  :  "  What  is 
our  hope,  or  joy,  or  crown  of  rejoicing  1  Are  not  even 
ye  in  the  presence  of  our  Lord  Jesus  Christ  at  his  com- 
ing?    Ye  are  our  glory  and  our  joy." 

If  the  prevalence  of  religion  is,  on  so  many  accounts, 


126  AN    EXPOSITION    OF    THE  Serm.  VIII. 

matter  of  thankfulness,  we  should  spare  no  pains  to  give 
it  success.  Not  only  ministers,  but  all  Christians  should 
labour  in  this  glorious  cause.  We  should  all  be  solicitous 
to  experience  the  power  of  religion  in  our  own  souls,  and 
to  promote  it  among  others,  as  far  as  our  influence  can  ex- 
tend. Ministers  should  labour  abundantly  in  the  work  to 
which  they  are  called,  because  it  is  a  work,  which  con- 
cerns the  honour  of  Christ's  kingdom,  and  the  salvation  of 
men's  souls.  Professors  of  religion  should  so  walk,  that 
others  may,  by  their  example,  be  encouraged  to  walk  with 
them  in  the  way  to  glory.  They  and  ministers  should 
strive  together  in  their  labours  and  prayers,  for  the  ad- 
vancement of  the  common  cause.  Heads  of  families  by 
their  prayers,  instructions  and  example  should  support  re- 
ligion in  their  houses,  and  unite  their  influence  for  the 
general  maintenance  of  family  government  and  order.  The 
happy  change,  which  religion  makes  in  the  hearts  where 
it  is  received,  and  among  the  people  where  it  prevails,  will 
be  a  powerful  motive  with  the  benevolent  Christian, 
whether  in  a  public  or  private  station,  to  contribute  his 
influence  for  its  success. 

III.  The  Apostle,  not  only  gives  thanks  for  the  past, 
but  prays  for  the  future  success  of  the  gospel  in  Ephesus. 
"  I  cease  not  to  give  thanks,  making  mention  of  you  in 
my  prayers."  Though  he  had  heard  much  of  their  faith 
and  love,  he  did  not  consider  them,  and  would  not  have 
them  consider  themselves,  as  already  made  perfect;  he 
therefore  informs  them,  that  he  prayed  for  them,  and  thus 
admonishes  them  to  pray  for  themselves,  that  their  faith 
and  love  might  still  more  abound. 

The  best  Christians  have  need  to  make  continual  im- 
provements. The  Apostle  exhorts  as  many  as  are  per- 
fect, to  be  like  minded  with  him,  who  "  pressed  toward  the 
mark,  for  the  prize  of  the  high  calling  of  God  in  Christ 


Chap.  I.  15-20.       EPISTLE    TO    THE    EPHESIANS.  127 

Jesus."  The  greater  progress  Christians  make  in  know- 
ledge and  grace,  the  more  humble  they  will  be  under  a 
sense  of  their  deficiency,  and  the  more  solicitous  to  make 
advances  in  both.  There  cannot  be  a  more  unfavourable 
sign,  than  great  confidence  in  our  own  attainments.  "  If 
we  say,  we  have  no  sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  us."  "  He  who  thinks,  he  knows  any- 
thing," and  glories  in  his  supposed  knowledge,  "  knows 
nothing  yet  as  he  ought  to  know."  Let  us  be  careful  to 
know  ourselves,  that  "  we  may  not  think  of  ourselves 
above  that  which  we  ought  to  think,  but  may  think 
soberly." 

The  Apostle  made  mention  of  the  Ephesians  in  his 
prayers.  He  directs,  that  "  intercessions  and  giving  of 
thanks  be  made  for  all  men."  He  was  no  less  constant  in 
his  prayers,  than  in  his  labours,  for  the  spiritual  interest  of 
mankind.  He  knew,  that  the  success  of  all  his  labours 
depended  on  God's  blessing ;  he,  therefore,  added  to  them 
his  fervent  prayers. 

If  ministers  ought  to  labour  and  pray  for  the  salvation 
of  others,  surely  you  all  ought  to  do  much  for  your  own. 
The  labours  of  a  minister  will  do  you  little  good,  if  you 
are  inattentive  to  your  own  condition.  What  will  his 
preaching  do  for  you,  if  you  will  not  hear  or  apply  it  ? 
Will  his  prayers  save  you,  while  you  cast  off  fear  and  re- 
strain prayer  1  When  ministers  and  people  strive  together 
in  their  prayers,  there  is  reason  to  hope  for  God's  blessing 
on  both.     We  proceed  to  observe, 

IV.  The  Apostle  prayed  for  the  Ephesians,  "  that  God 
would  give  them  the  spirit  of  wisdom  and  revelation  in  the 
knowledge  of  Christ ;  and  would  grant,  that  the  eyes  of 
their  understanding  might  be  opened." 

They  had  already  known  the  revelation  of  the  mystery 
of  God's  will :  the  eyes  of  their  understanding  had  already 


128  AN    EXPOSITION    OF    THE  Serm.  VIII. 

been  enlightened  to  see  and  acknowledge  the  truth  of  the 
gospel.  But  still  the  Apostle  prays,  "  that  God  would  give 
them  the  spirit  of  wisdom,  and  intellectual  eyes  well  en- 
lightened." Thus  also  he  prays  for  the  Colossians  ;  "that 
they  might  be  filled  with  the  knowledge  of  God's  will  in 
all  wisdom  and  spiritual  understanding  ;  and  might  be  fruit- 
ful in  every  good  work,  increasing  in  the  knowledge  of 
God." 

His  aim,  in  all  his  preaching  and  writing,  was  to  pro- 
mote spiritual  knowledge,  and  thus  to  advance  real  god- 
liness. He  considered  religion  as  a  reasonable  service, 
and  he  would  have  men  believe  it  on  competent  evidence, 
understand  its  nature,  feel  its  importance,  and  obey  it  on 
suitable  motives.  His  sermons,  like  his  epistles,  were  full 
of  instruction.  His  design  was,  not  to  amuse  the  fancy 
of  his  hearers,  but  to  "  open  their  eyes,  and  turn  them 
from  darkness  to  light,  and  from  the  power  of  Satan  to 
God."  "  He  did  not  handle  the  word  of  God  deceitfully," 
or  confusedly ;  "  but  used  great  plainness  of  speech,  and 
by  manifestation  of  the  truth  commended  himself  to  every 
man's  conscience  in  the  sight  of  God." 

His  prayers  corresponded  with  his  labours.  By  telling 
the  Ephesians,  what  were  his  prayers  for  them,  he  instructs 
them,  what  should  be  their  chief  desires  for  themselves ; 
he  teaches  them,  that  they  ought  to  seek  "  the  spirit  of 
wisdom  and  revelation  in  the  acknowledgment  of  Christ ;" 
or  wisdom  from  God  to  understand  the  revelation,  which 
he  had  given  them,  and  which  they  had  acknowledged; 
and  such  an  illumination  of  their  minds  as  to  discern  the 
nature  and  perceive  the  excellence  of  the  things  contained 
in  this  revelation. 

Christians  must  not  content  themselves  with  their  pre- 
sent knowledge,  but  aspire  to  all  riches  of  the  full  assur- 
ance of  understanding,  and  to  the  knowledge  of  the  mystery 


Chap.  I.  15-20.      EPISTLE    TO    THE    EPHESIANS.  129 

of  God,  and  of  Christ,  in  whom  are  hidden  all  the  trea- 
sures of  wisdom.  For  this  end,  they  must  converse  with 
the  Holy  Scriptures;  attend  on  the  instituted  ministra- 
tions of  the  word ;  compare  spiritual  things  with  spiritual, 
and  compare  themselves  with  the  spiritual  things,  which 
they  have  learned;  guard  against  prejudices,  especially 
against  spiritual  pride  and  self-confidence ;  keep  their  minds 
open  to  conviction,  and  apply  all  their  knowledge  to  prac- 
tical uses. 

V.  We  will  consider  the  several  things,  which  the 
Apostle  prayed  that  the  Ephesians  might  understand. 
These  are  "  the  hope  of  the  calling,  the  glory  of  the 
inheritance,  and  the  power  of  God  toward  them  who  be- 
lieve." 

1.  He  prays,  that  they  might  know,  "what  is  the  hope 
of  the  divine  calling  ;  or  the  hope  to  which  God  had  called 
them. 

He  says,  elsewhere,  "  God  hath  called  us  with  an 
holy  calling,  not  according  to  our  works,  but  according  to 
his  purpose  and  grace."  And  he  exhorts  us  to  "  walk 
worthy  of  him,  who  hath  called  us  to  his  kingdom  and 
glory."  The  gospel  calls  us  to  holiness,  as  a  necessary 
preparative  for  glory ;  and  to  newness  of  heart  and  life, 
as  an  indispensable  qualification  for  admission  into  the 
kingdom  of  God.  They  in  whom  this  call  is  by  divine 
grace  made  effectual,  "put  off  the  old  man  with  his 
deeds,  and  put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness."  Being  thus 
renewed  in  the  temper  of  their  minds,  "  they  walk  in  new- 
ness of  life."  To  "  walk  worthy  of  God  unto  all  pleasing, 
being  fruitful  in  every  good  work,"  is  to  "  walk  worthy  of 
him,  who  hath  called  us  to  his  kingdom." 

This  calling  is  accompanied  with  hope.  The  external 
call  of  the  gospel  is  attended  with  a  general  hope  of  the 

17 


130  AN    EXPOSITION    OF    THE  Serni.  VIII. 

heavenly  kingdom,  as  what  is  attainable.  Where  the  call 
becomes  effectual  to  the  renovation  of  the  heart  and  life, 
there  is  a  special  hope  of  the  kingdom,  as  what  is  already 
attained.  When  we  find  the  power  of  the  gospel  opera- 
ting in  our  souls  to  real  holiness,  we  may  then  apply  to 
ourselves  its  great  and  precious  promises. 

It  is  of  great  importance  that  we  know  the  hope  of 
this  calling ;  that  we  understand  the  way  in  which  we  are 
called  to  God's  kingdom,  the  terms  on  which  we  may 
enter  into  it,  and  the  evidence  by  which  we  may  ascertain 
our  title  to  it.  We  should  be  watchful,  that  we  do.  not 
misconceive  of  the  conditions  of  salvation,  or  mistake  our 
own  character,  and  so  imagine  ourselves  to  be  heirs  of 
the  kingdom  of  glory,  while  we  remain  in  the  kingdom 
of  darkness.  We  should  always  bear  in  mind,  that  God 
has  called  us  with  an  holy  calling ;  has  chosen  us  to  be 
holy  and  without  blame ;  has  appointed  us  to  salvation 
through  sanctification  of  the  Spirit,  and  that  none  are  en- 
titled to  the  heavenly  inheritance,  but  those  who,  by  the 
renewing  of  their  minds,  are  made  meet  to  be  partakers 
of  it.  We  are,  therefore,  to  hope  for  it  only  in  a  way  of 
holiness;  and  the  proper  influence  of  this  hope,  is  to 
purify  our  souls  as  Christ  is  pure. 

2.  The  Apostle  prays,  that  they  may  know  "  what  is 
the  riches  of  the  glory  of  God's  inheritance  in  the 
saints;"  or,  what  a  rich  and  glorious  inheritance  God  has 
prepared  for,  and  promised  to  them. 

This  is  what  none  can  fully  comprehend.  We  may, 
however,  by  revelation  know  so  much  of  it,  as  to  be  well 
assured,  that  it  is  rich  and  glorious.  It  is  "  an  inheritance 
incorruptible,  undefined,  fading  not  away,  reserved  in  hea- 
ven for  the  faithful." 

It  is  God's  inheritance ;  that  which  he  has  provided 
and  reserved  for  his  own  children ;  and  he  gives  liberally  ; 


Chap.  I.  15-20.      EPISTLE    TO    THE    EPHESIANS.  131 

it  is  a  purchased  possession ;  and  the  purchase  was  not 
made  with  corruptible  things,  such  as  silver  and  gold,  but 
with  the  precious  blood  of  Jesus  the  Son  of  God :  it  is  an 
inheritance  for  the  saints ;  for  them  whom  God  hath 
chosen  to  be  holy,  and  predestinated  to  the  adoption  of 
children  by  Jesus  Christ,  and  whom  he  hath  sanctified  by 
his  Spirit,  and  sealed  unto  the  day  of  redemption  :  it  is  an 
inheritance  bestowed  by  God's  abundant  love ;  and  as  it 
comes  from  the  riches  of  the  glory  of  his  grace,  the  gift 
itself  must  be  rich  and  glorious.  Though  we  cannot  com- 
prehend its  dimensions,  nor  compute  its  value,  yet  when 
we  consider  the  grace  of  the  Being  who  conveys  it,  the 
riches  of  the  price  which  bought  it,  and  the  divine  pre- 
paration by  which  the  heirs  are  formed  to  enjoy  it,  we 
must  conceive  it  to  be  unspeakably  glorious.  Many  im- 
portant properties  of  this  inheritance  the  Scripture  enume- 
rates; and  finally  sums  up  all  in  these  comprehensive 
words,  "  He  that  overcometh  shall  inherit  all  things." 

Lastly  :  The  Apostle  desires,  that  Christians  may  know, 
"  what  is  the  exceeding  greatness  of  God's  power  toward 
them  that  believe,  according  to  the  working  of  his  mighty 
power,  which  he  wrought  in  Christ,  when  he  raised  him 
from  the  dead." 

When  the  Christian  contemplates  the  glorious  inheri- 
tance, which  awaits  him  in  the  heavenly  world,  the  joy, 
which  begins  to  kindle  in  his  soul,  is  sometimes  damped 
by  the  thought  of  that  gloomy  valley  which  lies  in  the 
way.  Death  and  the  grave  are  before  him ;  the  body  must 
be  dissolved,  must  moulder  away  under  the  clods  of  the 
earth,  and  be  reduced  to  its  primitive  dust ;  and  this  soul, 
this  conscious,  thinking  mind,  which  has  never  yet  existed 
without  a  body ;  where,  and  what  will  it  be  ?  It  can 
have  little  conception  of  a  separate,  unbodied  state;  for 
this  is  wholly  unexperienced.     How  dark   the  prospect ' 


132  AN    EXPOSITION    OF    THE  Serm.  VIII. 

but  this  gloomy  scene  the  gospel  has  enlightened ;  it  re- 
veals to  us  a  resurrection  of  the  body,  and  a  happy  re- 
union of  it  to  the  soul ;  in  which  new  state  we  shall  exist 
for  ever.  To  strengthen  our  faith  it  refers  us  to  the  work 
of  God's  mighty  power  in  raising  Christ  from  the  dead ; 
and,  from  this  glorious  instance  leads  us  to  conceive  the 
exceeding  greatness  of  his  power  in  raising  from  the 
dead  them  who  believe  in  Jesus,  and  in  transforming  these 
vile  bodies  to  such  a  spiritual  and  immortal  state,  that  they 
shall  be  for  ever  capable  of  enjoying  the  heavenly  inheri- 
tance. Of  this  power  the  believer  has  already  had  some 
experience  in  the  quickening  of  his  soul,  once  dead  in 
trespasses  and  in  sins,  to  a  holy  and  divine  life. 

If  we  have  been  quickened  with  Christ  to  a  spiritual 
life,  we  shall  also  be  raised  with  him  to  eternal  life,  and 
be  made  to  sit  with  him  in  heavenly  places.  If  we  are 
dead  to  this  world,  our  life  is  hidden  in  another ;  hidden 
with  Christ  in  God ;  and  when  Christ  shall  appear  we  also 
shall  appear  with  him  in  glory.  "  If  the  Spirit  of  him, 
who  raised  up  Jesus  from  the  dead,  dwell  in  us,  he  that 
raised  up  Jesus,  shall  also  quicken  our  mortal  bodies  by  his 
Spirit  which  dwelleth  in  us."  Therefore  "let  us  not  walk 
after  the  flesh,  but  through  the  Spirit  mortify  the  deeds  of 
the  body,  that  we  may  live."  If  we  expect  to  rise  with 
Christ,  "let  us  now  seek  the  things  which  are  above, 
where  Christ  is."  "  Let  us  have  our  conversation  in  hea- 
ven, from  whence  we  look  for  the  Saviour,  the  Lord  Jesus 
Christ,  who  shall  change  our  vile  body,  and  fashion  it  like 
unto  his  own  glorious  body,  according  to  that  mighty 
working,  whereby  he  is  able  even  to  subdue  all  things 
unto  himself." 


Chap.  1. 19-23.       EPISTLE    TO    THE    EPHESIANS.  133 


SERMON  IX. 

Ephesians  i.  19-23. — According  to  the  working  of  his 
mighty  power,  which  he  wrought  in  Christ,  when  he 
raised  him  from  the  dead,  and  set  him  at  his  own  right 
hand  in  the  heavenly  places,  far  above  all  principality, 
and  power,  and  might,  and  dominion,  and  every  name 
that  is  named,  not  only  in  this  world,  but  also  in  that 
which  is  to  come  :  and  hath  put  all  things  under  his 
feet,  and  gave  him  to  be  head  over  all  things  to  the 
church,  which  is  his  body,  the  fulness  of  him  that  filleth 
all  in  all. 

In  the  preceding  words,  Saint  Paul  prays  for  the  Ephe- 
sian  believers,  that,  in  the  acknowledgment  of  the  gospel 
of  Christ,  they  might  have  the  spirit  of  wisdom  to  under- 
stand the  revelation  given  them  of  the  preaching  of  the 
Apostles ;  and  that  their  intellectual  eyes  might  be  en- 
lightened to  know  the  ground  and  the  terms  of  that  hope 
to  which  they  were  called,  the  glorious  riches  of  that  in- 
heritance which  was  provided  for  them,  and  the  exceeding 
greatness  of  that  power,  which,  by  raising  them  from  the 
dead,  should  put  them  in  possession  of  the  heavenly  inheri- 
tance. To  strengthen  their  faith  in  God's  power  and 
promise,  and  to  aid  their  conceptions  of  the  glory  of  this 
inheritance,  the  Apostle  refers  them  to  the  resurrection 
and  exaltation  of  Jesus  Christ,  and  to  that  dominion  and 
dignity  which  he  now  enjoys,  as  the  reward  of  his  suffer- 
ings in  the  flesh. 

The  several  important  steps  of  Christ's  exaltation  are 


134  AN    EXPOSITION    OF    THE  Serm.  IX. 

contained  in  the  words  now  read :  These  are  his  resur- 
rection from  the  dead ;  his  ascension  to,  and  session  at  the 
right  hand  of  God;  his  advancement,  far  above  all  prin- 
cipality and  power,  to  supreme  dominion  over  all  things ; 
and  the  glorious  end  of  his  dominion,  even  the  benefit  of 
the  church  which  is  his  body,  the  fulness  of  him  who 
filleth  all  in  all. 

I.  The  first  step  of  Christ's  exaltation  was  his  resur- 
rection from  the  dead. 

The  plan  which  the  wisdom  of  God  laid  for  the  re- 
demption of  our  fallen  race,  was  the  death  of  Jesus  Christ ; 
who,  though  a  holy  and  divine  person  was  made  in  the 
likeness  of  our  sinful  flesh,  that  by  a  sacrifice  for  sin  he 
might  condemn  sin  in  the  flesh.  But  the  scheme  of  God's 
wisdom  did  not  end  with  the  death  of  the  Redeemer.  If 
he  had  remained  under  the  power  of  death,  our  hopes 
must  have  died  with  him.  His  resurrection  was  ne- 
cessary, that  we  might  have  a  convincing  proof  of 
his  divine  character  and  mission ;  of  the  truth  of  his  gos- 
pel ;  of  God's  acceptance  of  the  sacrifice  offered ;  and  of 
the  certainty  of  our  own  resurrection  and  future  existence. 
God  therefore  took  particular  care  to  render  this  impor- 
tant event  certain  and  indubitable. 

Our  divine  Lord,  during  his  ministry,  often  foretold  his 
own  approaching  death  and  the  resurrection  which  would 
speedily  follow.  He  pointed  out  the  exact  time  of  his 
resurrection,  and  referred  not  only  his  disciples,  but  the 
unbelieving  Jews  to  this  humanly  improbable  event,  as  the 
grand  and  decisive  proof  of  his  heavenly  authority. 

Jesus  Christ  was  crucified  in  the  most  public  manner, 
and  the  reality  of  his  death  was  made  evident  beyond  a 
possibility  of  doubt.  He  was  buried  in  a  new  tomb,  in  which 
never  man  before  was  laid ;  so  that,  if  any  one  rose  from 
thence,  he  must  be  the  person.     The  tomb  was  hewn  out 


Chap   I.  19-23.       EPISTLE    TO    THE    EPHESIANS.  135 

in  a  rock,  so  that  there  could  be  no  secret  conveyance  of 
the  body  from  thence  by  a  subterraneous  passage.  'To 
prevent  a  clandestine  removal  of  the  body,  which  the 
priests  and  Pharisees  pretended  to  fear,  a  stone  was 
rolled  to  the  mouth  of  the  grave,  a  seal  was  put  upon  it, 
and  a  party  of  soldiers  set  to  guard  it.  Notwithstanding 
these  precautions,  the  tomb  on  the  third  day  was  found 
empty.  The  body  was  not  there.  That  it  could  not  be 
stolen  away  by  the  disciples,  was  evident  from  the  precau- 
tions taken  to  prevent  it,  as  well  as  from  the  circum- 
stances of  the  disciples,  who  were  then  dispersed  by  fear. 
It  must,  therefore,  have  been  raised  by  a  miracle.  And 
this  the  soldiers  confessed.  Early  on  the  first  day  of  the 
week,  there  was  an  earthquake ;  an  angel  descended  in  a 
glorious  form,  and  in  the  presence  of  the  guards,  rolled 
away  the  stone,  and  sat  upon  it.  The  soldiers,  affrighted 
at  the  vision,  hastened  into  the  city,  and  reported  to  the 
priests  what  they  had  seen.  The  priests,  convinced  of 
the  fact,  but  unwilling  it  should  be  believed,  bribed  the 
soldiers  to  report  an  inconsistent  story,  that  the  body  was 
stolen  away  while  they  were  asleep.  After  his  resurrec- 
tion, he  repeatedly  appeared  to,  and  conversed  with  those 
who  having  intimately  known  him  before,  could  not  be 
deceived  in  his  person ;  and  they  uniformly  testified  to  his 
resurrection,  and  persisted  in  their  testimony  to  the  death. 

This  miracle  is  an  incontestible  evidence  of  the  truth 
of  the  Christian  religion ;  and  particularly  an  evidence  of 
the  great  doctrine  of  the  resurrection  of  the  body  and  a 
future  life,  and  of  the  efficacy  of  Christ's  blood  to  expiate 
the  guilt  of  our  sins. 

The  Apostle  says,  Christ  was  raised  from  the  dead 
"  by  the  working  of  God's  mighty  power."  The  hea- 
thens "thought  it  a  thing  incredible,  that  God  should 
raise  the  dead."     They  did  not  conceive  it  possible,  that 


136  AX    EXPOSITION    OF    THE  Serin.  IX. 

a  body  once  dead  should  be  again  restored  to  life.  But 
"  tlrey  erred,  not  knowing  the  power  of  God."  To  re- 
move all  doubts  concerning  the  possibility  of  a  resur- 
rection, God  has  placed  before  us  this  plain,  sensible  fact; 
and  if  we  believe,  that  Jesus  died  and  rose  again,  we  must 
believe,  that  the  same  mighty  power,  which  wrought  in 
him,  can  also  work  in  us  to  raise  us  from  the  dead.  The 
same  glorious  Saviour,  who  taught  the  doctrine  of  the 
resurrection,  has  given  a  demonstration  of  it  in  his  own 
resurrection,  by  which  he  became  the  first  fruits  of  them 
who  sleep. 

We  are  begotten  to  a  lively  hope  by  the  resurrection 
of  Christ  from  the  dead.  Believers  united  to  him  are  re- 
presented as  being  already  raised  up  in  him.  To  express 
the  certainty  of  the  event  the  Apostle  says,  "  God  hath 
quickened  and  raised  us  up  with  Christ." 

II.  The  next  step  of  Christ's  exaltation  is  his  ascension 
to  heaven  and  session  at  God's  right  hand.  "  God  hath 
set  him  at  his  own  right  hand  in  heavenly  places." 

After  Jesus  had  risen  from  the  grave,  and  showed  him- 
self alive  to  his  disciples  by  many  infallible  proofs,  being 
seen  of  them  forty  days,  and  speaking  to  them  of  the 
things  pertaining  to  the  kingdom  of  God,  he  repaired  to 
Bethany,  where  he  had  commanded  them  to  assemble ; 
and  there,  in  the  presence  of  more  than  five  hundred 
brethren,  he  visibly  rose  into  the  air,  blessing  them  as  he 
departed  from  them,  and  was  received  into  a  cloud ;  pro- 
bably such  a  bright  resplendent  cloud,  as  that  which  for- 
merly rested  on  the  tabernacle,  and  which  appeared  on  the 
mount  at  the  transfiguration ;  and  on  this  cloud  he  as- 
cended out  of  their  sight  into  the  glorious  heavens,  where 
it  is  said  "  he  sat  down  on  the  right  hand  of  God." 

By  this  phrase  the  Scriptures  often  express  Christ's 
state  in  the  world  above.     As   God  is   a   Spirit,  he  can 


Chap.  1. 19-23.     epistle  to  the  ephesians.  137 

have  neither  right  hand  nor  left.  Bodily  parts  are  as- 
cribed to  him  figuratively,  to  denote  those  qualities,  which 
in  us  are  exercised  by  the  means  of  such  corporeal  mem- 
bers. As  the  hand  is  the  chief  instrument  of  exerting 
strength,  it  is  applied  to  God  to  signify  his  mighty  power. 
The  right  hand  is  among  men  the  usual  place  of  honour 
and  respect ;  and  therefore  denotes,  in  our  text,  superior 
dignity.  Sitting,  in  the  case  before  us  intends  not  any 
posture  of  body,  but  the  things  implied  in  that  posture. 
The  prophet  describes  a  state  of  peace  and  security,  by 
every  man's  sitting  under  his  own  vine.  In  allusion  to 
this  use  of  the  metaphor,  Christ  is  said  to  sit  on  God's 
right  hand,  to  signify  that  he  has  ceased  from  his  labours 
and  sufferings,  and  entered  into  a  state  of  repose  and  joy. 
Sitting  also  denotes  continuance  in  the  same  place. 
Christ  is  therefore  said  to  sit  on  God's  right  hand,  to  sig- 
nify that  the  heavens  have  received  him,  until  the  time  of 
the  restitution  or  completion  of  all  things.  It  farther  im- 
ports authority  and  power ;  and  is  hence  applied  to  Christ 
to  express  his  dominion  over  the  natural  and  moral  world. 
Christ  is  exalted  to  the  right  hand  of  God,  not  only  as 
a  ruler,  but  also  ash  an  intercessor.  He  has  entered  into 
the  holy  place  to  appear  in  the  presence  of  God  for  us. 
In  the  character  of  an  advocate,  he  is  described  as  being 
on  God's  right  hand  to  signify  his  nearness  to  God,  and 
the  prevalence  of  his  intercession.  "  Who  is  he  that  con- 
demneth  ?  It  is  Christ  that  died ;  yea  rather,  that  is  risen 
again ;  who  is  even  at  the  right  hand  of  God ;  who  also 
maketh  intercession  for  us."  But  it  is  observable,  that 
the  Scripture,  when  it  speaks  of  Christ  as  interceding,  or 
acting  in  behalf  of  believers,  describes  him,  not  as  sitting, 
but  as  being,  or  standing  on  God's  right  hand,  to  signify 
his  gracious  attention  to  their  exigences  and  wants.  Paul 
says,  "  He  is  at  the  right  hand  of  God,  making  interces- 

18 


138  AN    EXPOSITION    OF    THE  Serm.  IX. 

sion."  When  Stephen  called  on  Jesus  to  receive  his 
spirit,  he  said,  "  I  see  the  heavens  opened,  and  the  Son 
of  man  standing  on  the  right  hand  of  God."  John  says, 
"  In  the  midst  of  the  throne  and  of  the  elders,  there  stood 
a  Lamb,  as  it  had  been  slain." 

So  wonderfully  the  Scripture  condescends  to  our  man- 
ner of  conceiving  and  speaking,  that  it  may  encourage  our 
faith  and  hope.  Sitting  is  a  posture  of  dignity  and  repose  : 
standing  is  a  posture  of  attention  and  earnestness.  Christ 
is  exhibited  to  us  in  the  latter  attitude,  to  signify  how 
graciously  he  regards  our  necessities  ;  how  readily  he  affords 
us  help  in  the  time  of  need ;  how  fervently  he  intercedes 
for  us,  when  we  draw  near  to  God  in  his  name.  And  he 
is  said  to  be  on  God's  right  hand,  to  signify  his  power  to 
grant  us  whatever  our  wants  require,  and  his  interest  with 
the  Father  to  obtain  for  us  an  answer  to  our  humble  re- 
quests. When  faith  beholds  the  divine  Saviour,  in  this 
powerful  state,  and  in  this  interceding  attitude,  will  it  not 
encourage  us  to  prayer,  animate  us  to  duty,  fortify  us 
against  fear,  and  comfort  us  in  death  ?  Let  us  seek  the 
things  which  are  above,  where  Christ  sitteth  on  the  right 
hand  of  God ;  and  set  our  affections  on  things  above,  and 
not  on  things  which  are  on  the  earth ;  for  our  life  is  hidden 
with  Christ  in  God. 

III.  The  Apostle  farther  instructs  us,  that  "  God  has 
set  Jesus  Christ  in  heavenly  places,  far  above  all  princi- 
pality, and  power,  and  might  and  dominion,  and  every 
name  that  is  named,  not  only  in  this  world,  but  also  in 
that  which  is  to  come,  and  hath  put  all  things  under  his 
feet."  In  like  manner  he  describes  Christ's  glorified  state, 
in  his  epistle  to  the  Philippians.  "  Being  found  in  fashion 
as  a  man,  he  humbled  himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross.  Wherefore  God  hath 
highly  exalted  him,  and  given  him  a  name  which  is  above 


Chap.  I.  19-23.     EPISTLE    TO    THE    EPHESIANS.  139 

every  name,  that  at  the  name  of  Jesus  every  knee  should 
bow,  of  things  in  heaven,  and  things  in  earth,  and  things 
under  the  earth :  and  every  tongue  should  confess,  that 
Jesus  Christ  is  Lord  to  the  Glory  of  God  the  Father." 

It  is  the  doctrine  of  this  Apostle,  that  Jesus  Christ  is 
"  the  image  of  the  invisible  God,  the  first  born,"  i.  e.  the 
heir  or  the  Lord,  "  of  the  whole  creation ;  for  by  him  all 
things  were  created  in  heaven  and  earth,  whether  they  be 
thrones,  or  dominions,  or  principalities,  or  powers;  and  he 
is  before  all  things,  and  by  him  all  things  consist."  As 
the  divine  Creator,  he  is  naturally  and  essentially  possessed 
of  supreme  dominion  over  all  creatures.  When  he  be- 
came flesh  and  dwelt  among  men,  the  Apostle  says,  "  He 
made  himself  of  no  reputation ;  he  took  on  him  the  form 
of  a  servant;  he  humbled  himself,  and  was  obedient  to  the 
death."  In  reward  of  this  humiliation  and  obedience,  he 
is  highly  exalted  above  all  principality  and  power,  and  is 
made  head  over  all  things.  Though  his  essential  kingdom, 
is  coeternal  with  himself,  yet  there  is  a  mediatorial  king- 
dom, to  which  he  was  exalted  in  time  and  in  consequence 
of  his  mediatorship.  This  kingdom  had  a  beginning, 
and  will  have  an  end.  It  commenced  with  the  covenant 
of  grace;  it  was  solemnly -announced  in  its  full  extent, 
at  the  time  of  his  ascension ;  and  it  will  terminate  at  the 
final  judgment,  when  he  will  deliver  it  up  to  the  Father. 
The  Apostle  describes  this  kingdom,  as  extending  to  all 
creatures  in  heaven,  on  earth,  and  under  the  earth.  All 
the  angels  of  God  worship  him :  they  are  subject  to  his 
authority,  devoted  to  his  pleasure,  and  employed  in  his  ser- 
vice. The  government  of  the  natural  world  is  in  his 
hands ;  he  guides  the  wheels  of  providence ;  he  directs  and 
overrules  all  events  according  to  the  scheme  of  the  divine 
counsel.  He  is  represented  in  the  Revelation,  as  receiv- 
ing from  the  right  hand  of  him  who  sits  on  the  throne,  the 


140  AN    EXPOSITION    OF    THE  Serm.  IX. 

book  which  contains  the  decrees  and  purposes  of  Provi- 
dence, and  as  breaking  the  seals,  and  opening  the  leaves 
of  this  book  in  their  successive  order.  When  he  received 
the  book,  the  whole  consistory  of  saints  and  angels  fell 
down  before  him,  saying, .  "  Thou  art  worthy  to  take  the 
book  and  open  the  seals  thereof:  for  thou  wast  slain,  and 
hast  redeemed  us  unto  God  with  thy  blood." 

The  government  of  the  church  is  in  the  hands  of  Jesus 
Christ.  He  has  instituted  laws  and  ordinances  in  it,  and 
has  appointed  officers  to  administer  them.  He  dispenses 
the  influences  of  the  divine  Spirit  to  give  power  and 
efficacy  to  his  word.  He  watches  over  his  church  to  de- 
fend it  from  enemies.  He  will  one  day  enlarge  its  bounds, 
and  render  it  more  glorious,  than  it  has  ever  yet  been,  in 
its  extent,  its  numbers,  and  its  purity. 

He  has  dominion  over  devils.  His  superiority  to  them 
he  displayed  on  earth,  by  expelling  them  with  his  word 
from  their  ancient  possessions.  They  fell  as  lightning 
from  heaven,  before  the  power  of  his  name.  "  He  spoiled 
principalities  and  powers,  and  made  a  shew  of  them  openly, 
triumphing  over  them  on  the  cross."  Though  he  has  not 
perfectly  extinguished  their  influence  among  men,  yet  he 
has  greatly  diminished  it  by  the  light  of  his  gospel;  and  he 
sets  bounds  to  their  power.  He  will  not  suffer  their  malice 
so  far  to  prevail,  as  to  pluck  out  of  his  hands  any  of  the 
souls  which  believe  in  him :  much  less  to  subvert  and  de- 
stroy his  church  :  this  he  has  built  upon  a  rock,  and  against 
it  the  gates  of  hell  will  never  prevail.  In  the  Revelation, 
St.  John  describes  the  conflict  between  the  kingdom  of 
Christ,  and  the  kingdom  of  Satan,  as  issuing  in  a  complete 
and  final  victory  of  the  former  over  the  latter.  "  There 
was  a  war  in  heaven  :  Michael  and  his  angels  fought 
against  the  dragon;  and  the  dragon  fought  and  his  angels, 
and  prevailed  not ;  neither  was  their  place  any  more  found 


Chap.  I.  19-23.      EPISTLE    TO    THE    EPHESIANS.  141 

in  heaven.  And  the  great  dragon  was  cast  out,  that  old 
serpent  called  the  devil  and  Satan,  which  deceiveth  the 
whole  world;  and  his  angels  were  cast  out  with  him." 

The  last  and  most  glorious  act  of  Christ's  supreme 
dominion  is  the  judgment  of  the  world.  "  God  has  com- 
mitted all  judgment  to  the  Son."  As  Jesus  has  gone  into 
heaven ;  so,  we  are  told,  he  will,  in  some  unknown  period, 
come  down  from  heaven  in  flaming  fire,  attended  with  all 
his  mighty  angels.  He  will  appear  sitting  on  the  throne 
of  his  glory,  and  before  him  all  nations  will  be  gathered; 
and  every  man  will  be  judged  according  to  his  works. 
They  who  are  found  approved,  will  be  received  into  that 
glorious  kingdom,  into  which  nothing  can  enter  that  defiles. 
But  unbelievers  and  hypocrites,  the  disobedient  and  abom- 
inable will  be  cast  into  the  place  of  everlasting  punish- 
ment prepared  for  the  devil  and  his  angels.  Then  will 
these  material  heavens  pass  away,  and  the  earth  with  its 
works  will  be  burnt  up ;  and  the  great  Redeemer,  having 
finished  the  solemn  trial,  will  return  to  his  exalted  seat  in 
the  heavens,  attended  with  his  exulting  train,  who  will 
enter  with  songs  of  joy  and  praise  into  the  kingdom  pre- 
pared for  them  from  the  foundation  of  the  world.  When 
Christ  shall  have  put  down  all  rule,  and  principality  and 
power,  shall  have  destroyed  the  last  enemy,  death,  and 
shall  have  made  the  final  distribution  of  rewards  and  pun- 
ishments ;  then  shall  he  deliver  up  the  kingdom  to  the 
Father,  that  God  may  be  all  in  all. 

In  the  view  and  expectation  of  this  solemn  and  tre- 
mendous scene,  let  us  now  humbly  submit  to  the  govern- 
ment of  Jesus  Christ,  and  thankfully  accept  the  gracious 
proposals  of  his  gospel.  Let  us  be  careful  what  manner 
of  persons  we  are  in  all  holy  conversation.  Let  us  judge 
ourselves,  that  we  may  not  be  condemned  with  the  world. 
This  is  the  divine  admonition  to  the  children  of  men:  "Be- 


142  AN    EXPOSITION    OF    THE  Serm.  IX. 

hold,  I  have  set  my  king  on  my  holy  hill  of  Zion.  I  will 
give  him  the  uttermost  parts  of  the  earth  for  his  posses- 
sion. He  shall  rule  them  with  a  rod  of  iron,  and  break 
them  in  pieces  like  a  potter's  vessel.  Be  wise  now,  there- 
fore; serve  the  Lord  with  fear,  and  rejoice  with  trembling. 
Kiss  the  Son,  lest  he  be  angry  and  ye  perish  from  the  waj> 
when  his  wrath  is  kindled  but  a  little.  Blessed  are  all 
they  that  put  their  trust  in  him." 

IV.  We  proceed  to  consider  the  end  for  which  Christ 
exercises  his  high  and  extensive  dominion.  "  He  is  made 
head  over  all  things  for  the  church,  which  is  his  body,  the 
fulness  of  him,  who  filleth  all  in  all." 

The  church  here,  as  often  elsewhere,  is  called  a  body, 
to  signify  the  harmony  and  union,  which  ought  to  subsist 
among  its  various  parts.  "  The  body  is  one,  and  hath 
many  members,  and  all  the  members  of  that  one  body, 
being  many,  are  one  body,  so  also  is  Christ;"  or  the 
Christian  church.  In  this  body,  there  ought  to  be  no 
schism,  no  rent,  or  division ;  but  all  the  members  should 
have  the  same  care  one  for  another,  as  each  for  itself. 
This  thought  the  Apostle  resumes  in  the  fourth  chapter 
of  this  epistle.  "  Let  us  endeavour  to  keep  the  unity  of 
the  Spirit,  in  the  bond  of  peace,  for  there  is  one  body  and 
one  Spirit." 

The  church  is  called  the  body  of  Christ,  because  he  is 
its  head;  and  all  the  members,  being  united  to  him,  take 
their  directions  and  draw  their  support  from  him ;  and  he 
exercises  a  continual  care  and  concern  for  them.  He 
loved  the  church  and  gave  himself  for  it.  He  loves  it 
still,  and  feeds  and  sustains  it. 

The  church  is  "  the  fulness  of  him  who  filleth  all  in  all." 
Jesus  ascended  on  high,  that  he  might  receive  gifts  to  be- 
stow them  on  men.  He  has  given  his  word  and  ordi- 
nances, ordained  pastors  and  teachers,  and  shed  down  divine 


Chap.  I.  19-23.       EPISTLE    TO    THE    EPHESIANS.  143 

and  heavenly  influences,  "  for  the  edifying  of  the  church, 
until  we  all  come,  in  the  unity  of  the  faith  and  of  the  know- 
ledge of  the  Son  of  God,  to  a  perfect  man,  to  the  measure 
of  the  stature  of  the  fulness  of  Christ." 

He  ascended  far  above  all  these  visible  heavens,  that 
he  might  fill  all  things  with  his  gifts,  according  to  his 
promise  to  his  disciples,  that  he  would  send  them  the 
Spirit  to  comfort  and  teach  them,  and  to  abide  with  them. 
As  in  Christ  all  fulness  dwells,  so  believers  are  complete 
in  him,  and  of  his  fulness  they  receive  grace  for  grace ; 
grace  answerable  to  their  cases,  and  equal  to  their  necessities. 

All  his  government  is  managed  in  reference  to  the  good 
of  the  church.  He  has  made  the  world  by  his  power ; 
but  the  church  he  has  purchased  with  his  blood.  He 
therefore  has  a  peculiar  concern  for  her,  in  distinction 
from  the  world ;  and,  in  subservience  to  her  interest,  he 
directs  all  the  affairs  of  his  general  dominion.  He  has 
promised,  that  he  will  finally  make  her  victorious  over  all 
her  enemies ;  and  we  may  be  assured,  that  all  the  revo- 
lutions of  kingdoms,  and  all  the  dispensations  of  Provi- 
dence will,  under  his  direction,  conduce  to  the  fulfilment 
of  this  promise. 

The  church  is  instituted  to  train  up  rational  beings  in 
knowledge  and  holiness,  that  they  may  become  meet  for 
everlasting  felicity  in  the  future  world.  This  must,  then, 
be  the  most  important  branch  of  Christ's  government ;  and 
to  this  all  the  other  parts  must  be  subservient.  If  the 
happiness  of  men  in  another  state,  is  of  more  value  than 
all  temporal  glory  and  riches ;  if  that  happiness  depends 
on  moral  qualifications  ;  and  if  to  form  men  to  these  quali- 
fications is  the  great  purpose  for  which  the  church  was 
instituted  and  endowed ;  then  it  cannot  be  doubted,  but 
that  the  Redeemer  continually  exercises  his  supreme 
dominion  in  reference  to  her  edification  and  safety. 


144  AN    EXPOSITION    OF    THE  Serm.  IX. 

This  thought  should  give  us  much  consolation  in  the 
darkest  periods  of  the  church. 

There  are  times,  when  from  the  approach  of  external 
dangers,  or  from  the  increase  of  internal  corruptions,  her 
state  appears  critical  and  tending  to  ruin.  But  Christ  will 
not  forget  his  promise ;  "  I  the  Lord  do  keep  her,  and  lest 
any  hurt  her,  I  will  keep  her  night  and  day."  He  may 
visit  her  transgressions  with  a  rod ;  but  his  loving-kindness 
he  will  not  take  from  her,  nor  suffer  his  faithfulness  to 
fail.  He  knows  how  to  overrule  the  most  threatening 
appearances  for  the  advancement  of  her  purity,  and  the 
establishment  of  her  safety.  The  time  is  coming,  when 
she  will  arise  and  shine,  and  her  glory  will  spread  through 
the  earth :  and  those  circumstances,  which  in  human 
view  look  most  unfavourable,  may,  under  the  direction  of 
divine  wisdom,  contribute  to  the  introduction  of  such  a 
happy  period. 

We  see  how  criminal  and  dangerous  it  is  to  oppose  the 
interest  of  the  church. 

As  the  church  is  Christ's  body,  which  he  nourishes  and 
defends,  and  for  which  he  is  made  head  over  all  things, 
they  who  persecute  this,  wound  him  in  a  most  tender  part: 
they  who  cause  divisions  in  this,  make  a  schism  or  rent  in 
his  body  :  they  who  form  parties  in  opposition  to  each 
other,  and  still  call  themselves  members  of  Christ,  treat 
the  one  Saviour,  as  if  he  were  divided  into  as  many  parts, 
as  there  are  sects  which  assume  his  name :  they  who,  by 
corrupt  doctrines  and  examples,  draw  tender  minds  away 
from  the  truth  as  it  is  in  Jesus,  and  throw  stumbling-blocks 
before  the  lame  and  the  weak,  are  destroying  those  for 
whom  Christ  died  ;  and  by  thus  sinning  against  the  brethren, 
they  sin  against  Christ :  they  who  call  Christ  their  Lord, 
and  yet  serve  divers  lusts  and  pleasures,  are  enemies  to 
his  cross,  and  their  end  will  be  destruction. 


Chap.  I.  19-23.      EPISTLE    TO    THE    EPHESIANS.  145 

If  the  church  is  Christ's  body,  let  us  honour  it,  study 
to  preserve  unity  in  it,  labour  for  its  edification  and  com- 
fort, and,  as  fellow  members  of  the  same  body,  exercise 
for  each  other  the  same  care  as  for  ourselves. 

How  safe  and  happy  are  they,  who  are  the  true  mem- 
bers of  Christ's  body,  being  vitally  united  to  him  by  faith ! 
They  are  of  that  select  and  distinguished  number,  for 
whom  he  is  made  head  over  all  things,  and  to  whom  all 
things  under  his  direction,  are  working  for  good. 

If  Christ  is  the  head  of  the  body,  and  filleth  all  in  all, 
let  us  daily  look  to  him  for  counsel,  comfort,  and  support ; 
and,  in  the  continual  exercise  of  faith,  derive  from  him  all 
needed  supplies  of  grace. 

If  we  profess  to  be  members  of  his  body,  let  us  move 
under  his  influence  and  in  compliance  with  his  directions. 
Let  us  honour  and  reverence  our  head,  and  never  pre- 
sumptuously lift  up  ourselves  against  it.  And  God  grant, 
that,  speaking  the  truth  in  love,  we  may  grow  up  in  all 
things  into  Christ  our  head,  and  may  make  increase,  as 
his  body,  to  the  edifying  of  ourselves  in  love. 

19 


146  AN    EXPOSITION    OF    THE  Serm.  X. 


SERMON  X. 

Ephesians  ii.  1-3. — And  you  hath  he  quickened,  who 
were  dead  in  trespasses  and  sins  ;  wherein  in  time  past 
ye  walked  according  to  the  course  of  this  world,  accord- 
ing to  the  prince  of  the  power  of  the  air,  the  spirit  that 
now  worketh  in  the  children  of  disobedience  :  among 
whom  also  we  all  had  our  conversation  in  times  past  in 
the  lusts  of  our  flesh ,  fulfilling  the  desires  of  the  flesh 
and  of  the  mind  :  and  were  by  nature  the  children  of 
wrath  even  as  others. 

If  you  will  carefully  attend  to  this  epistle  you  will  find 
that  the  thoughts  expressed  in  it  are  closely  connected, 
and  one  thought  leads  to  another  through  the  whole. 
Paul,  both  in  his  preaching  and  writing,  was  an  accurate 
reasoner,  not  an  incoherent  declaimer.  The  thoughts  in 
the  text,  and  the  words  following,  arise  out  of  those  which 
immediately  precede.  He  had  just  described  the  glorious 
resurrection,  exaltation  and  dominion  of  Jesus  Christ, 
which,  he  tells  the  Ephesian  believers,  were  pledges  and 
earnests  of  their  final  glorification  in  heaven.  "  Now," 
says  he,  "  as  God  has  raised  up  Christ  your  Head  and  set 
him  at  his  own  right  hand ;  so  he  has  quickened  you,  who 
once  were  dead  in  your  sins,  and  raised  you  up  with 
Christ,  and  made  you  sit  together  in  heavenly  places  in 
him.  That  the  glorious  hope,  the  blessed  inheritance, 
and  the  happy  resurrection,  of  which  I  have  spoken,  will 
be  your  portion,  you  may  learn  from  that  which  God  has 
already  done  for  you.     He  has  quickened  you  who  were 


Chap.  II.  1-3.         EPISTLE    TO    THE    EPHESIANS.  147 

dead  in  your  sins ;  he  has  made  you  meet  to  be  partakers 
of  the  inheritance  of  the  saints;  he  has  raised  up  your 
Head,  Christ  Jesus,  and  has  placed  him,  and  in  him  has 
placed  your  nature  already  in  heaven.  And  if  the  head 
is  raised,  the  members  will  follow.  If  you  believe  that 
Jesus  is  risen,  you  must  believe,  that  them  who  sleep  in 
Jesus,  God  will  bring  with  him ;  for  he  is  the  first  fruits 
of  them  who  sleep,  and  because  he  lives,  they  will  live 
also." 

That  the  Ephesians  might  have  the  more  admiring  sen- 
timents of  the  power  and  grace  of  God  in  quickening 
them  to  a  spiritual  life,  and  raising  them  to  a  hope  of  the 
heavenly  inheritance,  he  leads  them  to  the  contemplation 
of  that  dismal  state  of  corruption  and  guilt,  in  which  the 
gospel  found  them.  A  description  of  that  state  is  con- 
tained in  the  words  which  I  have  read.  The  several  ex- 
pressions, by  which  he  describes  their  past  condition,  I 
shall  now  explain  and  illustrate.  And  let  us  remember 
that  the  description  is  applicable  to  other  sinners,  as  well 
as  to  those  ancient  Gentiles.  This  general  application  the 
Apostle  teaches  us  to  make. 

I.  He  expresses  their  state  in  more  general  terms. 
"  They  were  dead  in  trespasses  and  sins."  What  is  here 
said  of  them,  is  elsewhere  said  of  all  under  the  power  of 
sin :  "  They  are  dead,  while  they  live."  Hence  con- 
version is  called  "  a  rising  from  the  dead  ;"  and  "  a  passing 
from  death  to  life."  These  expressions,  however,  being 
figurative,  must  be  understood  with  proper  qualifications. 

Sinners  possess  the  natural  faculties  of  men;  and  in 
their  worldly  affairs  they  often  exercise  such  prudence 
and  activity,  that  our  Saviour  once  observed,  "  the  chil- 
dren of  this  world  are,  in  their  generation,  wiser  than  the 
children  of  light."  Their  deadness  consists,  not  in  the 
want,  but  in  the  perversion   of   the  intellectual  powers  : 


148  AN    EXPOSITION    OF    THE  Serm.  X. 

and  their  recovery  consists  not  in  the  creation  of  new 
faculties,  but  in  the  holy  direction  of  the  faculties  which 
they  have.  They  are,  then,  to  be  addressed  as  rational 
beings ;  truth  is  to  be  placed  before  them ;  arguments  are 
to  be  proposed  to  them ;  the  terrors  of  the  law  are  to 
be  applied  for  their  awakening ;  and  the  invitations  of  the 
gospel  are  to  be  urged  for  their  encouragement.  "  Come, 
and  let  us  reason  together,"  says  the  Almighty  to  a  wicked 
and  degenerate  people.  "  Paul,"  in  the  presence  of  Felix, 
"  reasoned  of  righteousness,  temperance  and  a  future 
judgment."  His  design  in  his  preaching  was  "  to  open 
men's  eyes,  and  turn  them  from  darkness  to  light,  and 
from  the  power  of  Satan  unto  God." 

We  are  not  from  this  description  to  infer  that  sinners, 
in  a  state  of  unregeneracy,  are  on  account  of  their  dead- 
ness  excusable  for  continuing  in  that  state ;  for  as  the 
state  itself  is  criminal,  continuance  in  it,  is  continued  and 
increasing  criminality. 

Nor  are  we  from  the  use  of  such  metaphors  to  conclude 
that  sinners  under  the  gospel  can  do  nothing  to  their  con- 
version, more  than  the  dead  to  their  resurrection ;  and  that 
therefore  it  is  improper  and  absurd  to  exhort  them  to  re- 
pentance ;  for  with  such  exhortations  the  Scripture  every- 
where abounds. 

It  is  often  asked,  whether  the  unregenerate  can  do 
anything  of  themselves,  which  has  a  tendency  to  their 
conversion?  But  the  answer  is,  They  who  enjoy  the  gos- 
pel are  not  left  to  themselves.  If  you  suppose  a  man 
under  the  power  of  vicious  inclinations,  and  at  the  same 
time  destitute  of  all  means  of  religious  knowledge,  and 
without  any  influence  from  the  Spirit  of  God,  you  then 
have  the  idea  of  a  sinner  properly  left  to  himself.  But 
this  is  not  your  case.  You  have  the  gospel  in  your  hands  ; 
and  it  is  daily  proclaimed  in  your  hearing.     There  is  an 


Chap.  II.  1-3.         EPISTLE    TO    THE    EPHESIANS.  149 

agency  of  the  divine  Spirit  attending  it;  and  you  have 
been,  and,  we  hope,  still  are  in  some  degree  the  subjects 
of  this  agency.  With  these  advantages,  there  is  something 
which  you  may  do.  Confound  not  your  case  with  that 
of  uninstructed  Heathens;  for  God  has  made  your  case 
different  from  theirs.  In  respect  of  the  awakening  and 
convincing  motions  of  the  Spirit,  as  well  as  in  regard  of 
external  means,  God  has  been  beforehand  with  you.  He 
has  granted  them  before  you  sought  them.  He  has 
knocked  at  your  door,  before  you  invited  him  to  come  in. 
He  still  stretches  out  his  hand  to  the  disobedient  and  gain- 
saying. When  the  gospel  is  called  a  ministration  of  the 
Spirit,  and  the  Spirit  is  said  to  be  ministered  to  men  in 
the  hearing  of  faith ;  when  Christ  is  said  to  stand  at  their 
door  and  knock,  that  they  may  hear  and  open  to  him ; 
when  the  Spirit  is  said  to  strive  with  the  wicked ;  when 
God  promises  that  he  will  pour  out  his  Spirit  on  the  off- 
spring of  his  people ;  when  sinners  are  reproved  for  hav- 
ing always  resisted  the  Holy  Ghost ;  and  when  they  who  op- 
pose the  gospel,  are  said  to  do  despite  to  the  Spirit  of  grace  ; 
it  is  plainly  supposed  and  implied  that  there  is  an  opera- 
tion of  the  Spirit,  which  attends  the  publication  of  the 
gospel,  and  which  is  commonly  afforded  to  them  who  hear 
the  word  of  salvation ;  and  that,  in  consequence  of  this, 
they  are  capable  of  such  an  attendance  on  the  instituted 
means  of  religion,  as  may  hopefully  issue  in  their  real 
conversion. 

It  is  sometimes  asked,  whether  anything  done  by  an 
unregenerate  person  can  be  acceptable  to  God  ?  The  an- 
swer depends  on  the  meaning  of  the  word  acceptable.  If 
hereby  is  intended  that  which  entitles  to  a  future  reward, 
the  answer  must  certainly  be  in  the  negative.  But  if  by 
this  is  meant  that  which,  by  the  gracious  appointment  of 
God,  may  be  useful  in  order  to  obtain  the  renewing  influ- 


150  AN    EXPOSITION    OF    THE  Serm.  X. 

ences  of  the  divine  Spirit;  doubtless,  in  this  sense,  some- 
thing may  be  done  which  is  acceptable. 

But  is  not  every  thing,  done  by  the  unregenerate,  wholly 
sinful  and  abominable  in  the  sight  of  God  ?  In  answer  to 
this  inquiry,  let  it  be  observed,  that  the  unregenerate  have 
the  natural  principles  of  hope  and  fear;  these  principles 
in  awakened  sinners,  are  put  in  motion  by  the  application 
of  the  divine  word  and  the  operations  of  the  Holy  Spirit. 
Now  those  prayers  for  mercy,  those  watchings  against  sin, 
those  reformations  of  life,  and  that  attendance  on  means, 
to  which  sinners  are  excited  by  the  influence  of  the  word 
and  Spirit  of  God,  cannot  be  called  wholly  sinful,  or  per- 
fectly abominable  in  his  sight.  God  does  not  abominate 
the  work  of  his  own  Spirit. 

There  is  certainly,  then,  more  hope  of  their  obtaining 
salvation  in  the  use,  than  in  the  neglect  of  appointed  means. 
Hence  they  are  called  upon  to  "  awake  and  arise  from  the 
dead ;"  "  to  repent  and  turn  to  God ;"  "  to  make  them  a 
new  heart,  and  a  new  spirit." 

Farther :  From  the  metaphor  used  in  the  text  we  are 
not  to  conclude,  that  all  sinners  are  alike ;  for  though  all 
are  in  a  sense  dead,  yet  some  are  under  a  greater  death 
than  others.  The  metaphor  is  usually  in  Scripture  ap- 
plied to  sinners  of  the  most  vicious  character.  When  we 
speak  of  human  nature,  as  totally  depraved,  we  mean  only 
a  total  destitution  of  real  holiness ;  not  the  highest  possi- 
ble degree  of  vitiosity.  Native  depravity  may  doubtless 
be  increased  by  positive  habits.  In  order  to  denominate 
one  a  sinner,  it  is  not  necessary,  that  he  should  be  as  bad 
as  possible.  We  are  not  to  conclude  ourselves  holy  and 
regenerate  merely  because  we  cannot  find  every  vicious 
disposition  operating  in  us  to  the  greatest  imaginable  degree. 
Though  natural  death  does  not,  yet  spiritual  death  does, 
admit  of  degrees.      Evil   men   wax    worse    and   worse; 


Chap.  II.  1-3.        EPISTLE    TO    THE    EPHESIANS.  151 

add  sin  to  sin,  and  treasure  up  wrath  against  the  day  of 
wrath. 

But  though  we  may  not  overstrain  this  metaphor,  yet 
there  is  an  undoubted  propriety  in  the  application  which 
the  Apostle  makes  of  it.  The  moral  state  of  wicked  men 
much  resembles  a  state  of  natural  death. 

They  may  be  said  to  be  dead,  in  respect  of  their  stupi- 
dity. We  read  of  some,  who  are  past  feeling;  whose 
conscience  is  seared ;  who  have  eyes  which  see  not,  and 
ears  which  hear  not,  and  a  heart  which  is  waxed  gross. 
This  is  in  a  high  degree,  the  case  of  some  sinners,  and 
more  or  less  the  case  of  all,  until  they  are  awakened  by 
the  grace  of  God.  Look  around  ;  how  easy  and  secure 
do  multitudes  appear !  how  unaffected  with  the  most  im- 
portant concerns  !  how  unmoved  at  the  most  awful  threat- 
enings !  how  indifferent  about  the  consequences  of  their 
sins !  Their  hearts  are  like  a  mortified  limb,  which  feels 
no  pain  under  the  scarifying  knife. 

They  are  represented  as  wanting  spiritual  senses ;  they 
savour  the  things  of  the  world ;  not  the  things  which  are 
of  God.  They,  indeed,  love  the  effects  of  God's  goodness 
to  them ;  but  they  delight  not  in  his  character,  as  a  holy, 
just  and  faithful  Being.  They  desire  heaven,  under  the 
general  notion  of  a  very  happy  place ;  but  desire  not  that 
which  makes  heaven  a  happy  place,  the  presence  of  the  holy 
God,  the  society  of  holy  beings,  and  employment  in  holy 
services.  They  have  not  a  proper  relish  for  God's  worship, 
ordinances  and  word.  They  may,  indeed,  be  pleased  with 
them  in  some  respects.  We  read  of  a  wicked  people  who 
took  delight  in  approaching  to  God,  and  to  whom  God's 
word  was  as  a  lovely  song  of  one  that  had  a  pleasant  voice, 
and  could  play  well  on  an  instrument.  They  may  feel  a 
natural  pleasure  in  certain  mechanical  emotions  of  the 
passions  excited  by  objects  presented  to  the  sight,  or   by 


152  AN    EXPOSITION    OF    THE  Serm.  X. 

sounds  which  strike  the  ear ;  as  the  artificial  tears  from 
the  image  of  the  Virgin  Mary  will  melt  down  an  assembly 
of  Catholics ;  or  as  a  concert  of  musical  instruments  will 
rapture  the  hearers :  but  they  relish  not  the  word  and 
ordinances  of  God,  considered  as  means  of  holiness,  and 
as  designed  to  convince  them  of  their  sins,  and  bring  them 
to  repentance.  They  long  not  for  the  pure  milk  of  divine 
ordinances,  as  the  means  of  spiritual  nutrition  and  increase. 
If  the  word  dispensed  comes  home  to  their  conscience, 
they  are  offended.  They  lose  the  music  of  the  pleasant 
song,  and  talk  against  it  by  the  walls,  and  in  the  doors  of 
their  houses. 

They  resemble  the  dead  in  the  want  of  vital  warmth. 
If  they  have  any  fervour  in  religion,  it  is  about  the  forms 
and  externals  of  it,  or  about  some  favourite  sentiments, 
which  they  find  well  adapted  to  soothe  their  consciences  ; 
not  about  those  things  in  which  the  power  of  religion  con- 
sists.     Here  they  are  formal  and  indifferent. 

The  motions  of  their  souls  are  not  toward  heaven,  but 
toward  earth.  They  mind  the  things  of  the  flesh ;  not 
the  things  of  the  Spirit. 

As  death  deforms  the  body ;  so  sin  destroys  the  beauty 
of  the  soul.  It  darkens  the  reason,  perverts  the  judgment, 
and  disorders  the  affections.  Thus  to  be  carnally-minded 
is  death. 

Sinners  may  be  denominated  dead,  as  they  are  worthy 
of,  and  exposed  to  eternal  punishment.  This  is  in  Scrip- 
ture often  called  death,  because  it  is  the  separation  of  the 
soul  from  God  and  heaven,  from  happiness  and  hope ;  from 
all  good,  and  unto  all  evil.  This  is  a  death,  which  awaits 
the  impenitent.  "He  who  believeth  not  is  condemned 
already ;  the  wrath  of  God  abideth  on  him ;"  there  is  no 
deliverance,  but  by  faith  in  Jesus  Christ.  The  opportu- 
nity for  this  deliverance  is  short  and  precarious.     Hence 


Chap.  II.  1-3.        EPISTLE    TO    THE    EPHESIANS.  153 

the  impenitent  may  be  called  dead  men,  in  regard  of 
their  daily  exposedness  to  everlasting  death.  I  proceed 
to  observe, 

II.  The  Apostle  describes  these  sinners  of  the  Gentiles, 
as  having  "  walked  according  to  the  course  of  this  world." 
They,  like  dead  carcasses,  swam  down  the  stream  of  com- 
mon custom,  and  were  carried  away  with  the  general  cur- 
rent of  vice  and  corruption. 

There  is  in  ungodly  men  a  general  disposition  to  follow 
the  way  of  the  world.  Hence  these  cautions  and  exhor- 
tations to  professing  Christians ;  "  Be  not  conformed  to 
this  world  ;  but  be  ye  transformed  by  the  renewing  of  your 
mind."  "  Walk  not  as  other  Gentiles  walk,  in  the  vanity 
of  their  mind  ;  but  put  off  the  old  man,  and  put  on  the 
new  man."  "  Keep  yourselves  from  this  untoward  gene- 
ration." "  Be  blameless  and  harmless,  in  the  midst  of  a 
crooked  and  perverse  nation." 

Most  men  have  a  general  idea,  that  there  is  such  a 
thing  as  religion,  and  that  it  is  a  matter  of  some  importance 
to  the  human  race.  So  obvious  is  this  sentiment,  that  few 
can  wholly  suppress  it,  or  reason  themselves  out  of  it. 
But  what  religion  is,  and  wherein  it  consists,  there  are 
many  who  seldom  inquire ;  and  perhaps  never  examine 
with  any  degree  of  attention.  The  opinions,  which  are 
most  prevalent,  they  implicitly  adopt;  and  join  themselves 
to  this  or  that  profession,  or  to  none  at  all,  because  others 
around  them  do  so.  Many,  no  doubt,  believe  Christianity 
in  the  same  implicit  manner,  in  which  the  Ephesians  wor- 
shipped Diana  "  the  great  goddess,  whom  all  Asia  and  the 
world  worshipped."  They  are  of  this,  or  that  denomina- 
tion, rather  than  another,  not  because  their  own  inquiry 
decides  in  its  favour,  but  only  because  the  way  of  the 
world  gives  it  the   preference.     Such  implicit   believers, 

having  no  fixed  principles  of  their  own,  are  easily  carried 
20 


154  AN   EXPOSITION    OF    THE  Serm.  X. 

about  by  every  new  wind  of  doctrine  that  springs  up. 
Such  opinions  as  flatter  their  ungodly  lusts,  or  pacify  their 
guilty  consciences,  they  warmly  embrace.  That  scheme 
of  doctrine,  which  will  make  converts  without  exacting  re- 
formation, and  will  give  assurance  without  putting  them  to 
much  labour,  they  highly  approve.  The  path  which  will 
lead  men  to  heaven  with  little  self-denial,  they  readily 
pursue. 

There  are  many,  who  blindly  follow  the  examples  of 
the  world.  Whether  such  a  practice  is  right  or  wrong, 
they  take  little  pains  to  examine.  It  is  enough,  that  they 
see  many  who  adopt  it.  If  their  conscience  condemns  it, 
still  they  will  rather  retain  it,  than  dissent  from  the  fashion- 
able world.  They  have  not  fortitude  to  withstand  the 
ridicule  of  profane  wits.  They  had  rather  incur  the  cen- 
sure of  their  own  minds,  and  the  displeasure  of  their  God, 
than  stand  distinguished  by  a  singularity  in  virtue.  It  is  a 
noble  resolution,  which,  in  times  of  general  corruption, 
will  say,  "  Depart  from  me,  ye  evil  doers,  for  I  will  keep 
the  commandments  of  my  God."  "  If  it  seem  evil  to  you 
to  serve  the  Lord,  choose  ye,  this  day,  whom  ye  will 
serve  :  but,  as  for  me,  I  will  serve  the  Lord." 

III.  The  Apostle  represents  these  Ephesians,  in  their 
Heathen  state,  as  walking  "  according  to  the  prince  of  the 
power  of  the  air,  the  Spirit  that  now  worketh  in  the  chil- 
dren of  disobedience." 

The  Scripture  teaches  us,  that  God,  before  he  made 
man,  created  a  superior  order  of  intelligences,  whom  he 
placed  in  a  state  of  probation  ;  and  that,  of  this  order  a 
vast  number,  revolting  from  his  government,  were  thrust 
out  of  heaven,  their  ancient  habitation  ;  and  are  now  re- 
served in  chains,  under  darkness,  to  the  judgment  of  the 
great  day,  when  they  will  receive  the  full  measure  of  the 
punishment  due   to   their    rebellion,  being  cast   into  the 


Chap.  II.  1-3.        EPISTLE    TO    THE    EPHESIANS.  155 

place  prepared  for  that  purpose.  The  opinion  of  Jews 
and  Heathens,  that  evil  spirits  inhabited  the  lower  regions 
of  our  atmosphere,  seems  to  be  favoured  by  the  Apostle, 
who  calls  the  devil  "  the  prince  of  the  power  of  the  air;" 
and  evil  spirits  "  the  rulers  of  the  darkness  of  this  world." 
And  by  our  Saviour,  who  calls  them  "  the  power  of  dark- 
ness." 

These  evil  spirits  are  said  "  to  work  in  the  children  of 
disobedience ;"  "  to  enter  into  them  ;"  "  fill  their  hearts  ;" 
"lead  them  captive  at  their  will."  And  the  wickedness 
which  prevails  in  the  world  is  ascribed  to  them,  in  such 
terms  as  import,  that  they  have  much  influence  in  its  ex- 
istence and  continuance.  Wicked  men  are  said  to  be  "  of 
the  devil."  They  are  called  "  his  children."  The  pro- 
moters of  error  and  vice  are  denominated  "  the  ministers 
of  Satan."  And  the  place  where  wickedness  and  corrup- 
tion abound  is  marked  as  "  Satan's  seat." 

These  spirits  often  tempt  the  godly ;  but  in  the  children 
of  disobedience  they  are  said  to  enter,  to  dwell,  to  work, 
to  exercise  an  energy,  an  inwrought  power ;  for  these 
yield  themselves  to  their  influence. 

The  number  of  evil  Spirits  is  very  great ;  but  there  is 
one  distinguished  from  the  rest,  and  called  the  devil,  Satan, 
the  prince  of  devils,  the  prince  of  the  power  of  the  air. 
The  others  are  called  his  angels  and  ministers. 

These  Ephesians,  before  the  gospel  came  among  them, 
"  walked  according  to  the  prince  of  darkness."  They 
doubtless,  like  other  Heathens,  not  only  obeyed  his 
suggestions  and  did  his  works,  but  paid  worship  and  did 
sacrifice  at  his  altar.  The  Heathen  world  is  represented 
as  the  kingdom  of  Satan ;  and,  on  account  of  the  influence 
which  he  had  in  it,  and  the  homage  which  he  received 
from  it,  he  is  called  the  god  of  it.  That  direction  of  the 
Apostle,  concerning  an  excommunicated  person,  "  that  he 


156  AN    EXPOSITION    OF   THE  Serm.  X. 

should  be  delivered  unto  Satan,"  probably  intends,  that  he 
should  be  cast  out  of  Christ's  church  into  the  world,  which 
is  the  kingdom  of  Satan ;  or  should  be  considered  as  a 
Heathen,  one  who  had  revolted  from  Christ,  and  joined 
himself  again  to  the  kingdom  of  darkness. 

The   influence   of    Satan,  though   greatly    diminished 
where  the  gospel  comes,  yet  is  not  wholly  extinguished. 
He  still  works  in  the  ungodly ;  and  even  the  saints  he 
desires  to  have,  that  he  may  sift  them  as  wheat,  may  agi- 
tate and  vex  them  with  his  temptations.     In  what  manner 
he  works  in  the  minds  of  men,  it  is  difficult  for  us  to  say ; 
but  the  medium  of  his  access   seems  to  be  their  passions 
and  lusts,  which  he  inflames  by  suggesting  evil  thoughts, 
or  by  painting  images  on  the  fancy.      It  was  by  the  avarice 
of  Judas,  and  of  Ananias,  that  he  entered  into  them  and 
filled  their  hearts.     They  who  have  pleasure  in  unrighte- 
ousness,  are  the   persons  to    whom    he    comes   with   all 
deceivableness  of  unrighteousness,  and  in  whom  he  works 
strong   delusions.     They  who,  departing  from   the  right 
way,  give  heed  to  seducing  spirits ;  they  who,  laying  aside 
the  plain  instructions  of  Scripture,  yield  themselves  up  to 
the  power  of  a  heated  imagination,  and  to  the  conduct  of 
deceitful  workers,  are   the  persons  to  whom  Satan  trans- 
forms himself  into  an  angel  of  light.     That  we  may  secure 
ourselves,  then,  from  his  subtile  influence,  we  must  mortify 
our  lusts,  rule   our  passions,  restrain  the   wild   sallies  of 
fancy,  and   follow   the   plain  dictates  of  divine  revelation. 
Our  mother  Eve  was  not  drawn  into  disobedience,  until  she 
began  to  listen  to  the  devil's  perverse  interpretation  of  God's 
command,  and  to  imagine  there  might  be  in  it  some  hidden 
sense,  which  her  own  sagacity  had  not  discovered.     The 
Apostle  expresses  his  concern  for  the  Corinthians,  "  lest,  as 
the  serpent  beguiled  Eve  through  his  subtilty,  so  their  minds 
should  be  corrupted  from  the  simplicity  that  is  in  Christ." 


Chap.  II.  1-8.         EPISTLE    TO    THE    EPHESIANS.  157 

IV.  The  Apostle  says,  "  We  all,  in  time  past,  had  our 
conversation  among  the  children  of  disobedience,  in  the 
lusts  of  the  flesh,  fulfilling  the  desires  of  the  flesh  and  of 
the  mind." 

The  wickedness  of  sinners  consists,  not  merely  in  their 
evil  works,  but  especially  in  the  corrupt  dispositions  which 
prompt  them  to  those  works.  These  dispositions  are  of 
two  sorts ;  "  the  lusts  of  the  flesh ;  and  the  desires  of  the 
flesh  and  of  the  mind ;"  or  of  the  fleshly  mind ;  the  mind 
sunk  into  a  sensual  frame,  and  devoted  to  carnal  interests. 

The  lusts  of  the  flesh,  properly  so  called,  are  the  vices 
of  sensuality,  which  have  their  origin  immediately  from 
the  flesh ;  such  as  intemperance,  uncleanness,  debauchery 
and  excess  of  riot.  The  desires  of  the  fleshly  mind  are 
the  lusts  which  arise  from  the  corruption  of  the  mind  in 
its  connexion  with  flesh ;  such  as  pride,  malice,  envy, 
wrath,  hatred,  ambition  and  covetousness.  These  two 
sorts  of  sins  the  Apostle  distinguishes  in  his  epistle  to 
Titus.  "  We  once  served  divers  lusts  and  pleasures ;  and 
we  lived  in  malice  and  envy,  hateful,  and  hating  one  an- 
other." 

The  Apostle  says,  "  We  all  had  our  conversation  in  the 
lusts  of  the  flesh." 

Every  unrenewed  person  is  under  the  power  of  a  carnal 
mind.  No  man,  indeed,  lives  in  the  indulgence  of  every 
lust;  for  some  lusts  are  inconsistent  with  others;  and  that 
which  predominates  will  naturally  exclude  those  which 
oppose  the  gratification  of  itself.  Covetousness  makes 
some  men  temperate ;  and  pride  makes  others  liberal. 
The  denial  of  particular  lusts,  is  not  a  conclusive  evidence 
of  a  sanctified  heart.  "  If  any  man  be  in  Christ,  he 
is  a  new  creature,  all  things  are  become  new."  Though 
no  man  indulges  every  vice,  yet  every  unregenerate 
man    obeys   the   carnal    mind   in   some    way   or   other; 


158  AN    EXPOSITION    OF    THE  Serm.  X. 

and  whoever  is  under  the  dominion  of  any  ungodly  lust, 
vicious  habit,  or  evil  passion,  is  in  a  state  of  unregen- 
eracy. 

V.  The  Apostle  adds,  "  We  were  by  nature  children 
of  wrath,  even  as  others."  The  words  are  parallel  to 
those  in  the  fifth  chapter ;  "  No  unclean  person  nor  cove- 
tous man,  who  is  an  idolator,  hath  any  inheritance  in  the 
kingdom  of  Christ  and  of  God.  Let  not  uncleanness 
or  covetousness  be  once  named  among  you,  for  because 
of  these  things,  cometh  the  wrath  of  God  upon  the  chil- 
dren of  disobedience." 

The  Apostle  here  expressly  warns  us,  that  the  indul- 
gence of  carnal  lusts  and  passions,  brings  on  men  the 
wrath  of  God.  A  mind  sunk  into  carnality  is  incapable 
of  a  rational  felicity ;  it  is  miserable  in  itself,  and  from  its 
own  corruption  and  perverseness. 

Man  is  by  the  Author  of  his  nature  endued  with  rea- 
son, as  the  superior,  presiding  faculty.  If  this  is  subjected 
to  the  lusts  and  passions,  the  order  of  nature  is  inverted, 
the  law  of  creation  violated,  and  the  Creator  dishonoured 
and  offended. 

Let  no  man  plead,  that  by  fulfilling  the  lusts  of  the 
flesh  and  of  the  mind,  he  follows  nature.  The  Apostle 
teaches  us,  that  our  nature  is  corrupted;  and  therefore 
our  business  is  not  to  obey  its  propensities,  but  to  rectify 
its  disorders.  We  are,  by  nature,  children  of  disobedience 
and  of  wrath.  We  come  on  the  stage  of  the  world,  with 
such  an  innate  depravity,  as  draws  us  into  evil  and  ex- 
poses us  to  misery.  Now  if  our  nature  is  depraved  and 
the  mind  become  carnal,  then  mere  propensity  and  blind 
inclination  cannot  be  a  rule  to  guide  our  conduct.  Reason 
must  preside  over  the  passions ;  and  that  it  may  preside 
with  equity,  it  must  take  its  directions  from  the  light 
which  God  has  given  in  the  gospel.     The  work  of  ren- 


Chap.  II.  1-3.         EPISTLE    TO    THE    EPHESIANS.  159 

ovation  restores  reason  to  its  place,  and  brings  the  flesh 
under  its  dominion. 

By  the  word  nature,  in  our  text,  some  understand 
habit ;  and  suppose  the  Apostle  to  mean,  "  that  by  cus- 
tom and  practice  we  are  become  children  of  wrath,  having 
fulfilled  the  desires  of  the  flesh."  But  if  we  admit,  that 
by  nature  the  Apostle  intends  habit,  still  the  same  con- 
clusion will  follow,  that  human  nature  is  in  a  state  of 
depravity ;  for  he  says,  "  We  all  had  our  conversation 
in  the  lusts  of  the  flesh,  fulfilling  the  desires  of  the  flesh 
and  mind,  and  were  children  of  wrath."  If  this  is  the 
character  of  all  men,  until  they  are  renewed  by  grace,  we 
must  suppose,  that  some  moral  disorder  has  taken  place 
in  our  nature ;  otherwise  we  cannot  account  for  this  uni- 
versal prevalence  of  wickedness.  If  there  were  in  the  mind 
no  evil  bias,  but  all  were  inclined  rather  to  virtue,  than  to 
vice,  why  are  there  not  some — a  few  at  least — who  escape 
these  evil  habits,  and  obtain  salvation  without  a  renewal 
of  their  nature  1  Whatever  be  the  sense  of  this  par- 
ticular word,  the  general  doctrine  is  the  same,  that  all  have 
sinned ;  and  all  need  renovation  by  the  Spirit  and  pardon 
through  the  blood  of  Jesus  Christ. 

We  see,  from  the  Apostle's  description,  what  is  the 
awful  condition  of  impenitent  sinners.  They  are  dead  in 
their  sins,  and  condemned  to  eternal  death.  They  follow 
the  corrupt  ways  of  a  guilty  world ;  they  are  led  captive 
by  Satan ;  they  are  slaves  to  the  lusts  of  the  flesh  and  the 
passions  of  the  mind;  they  are  under  the  wrath  of  a 
holy  God.  O  sinners,  can  you  believe  that  this  is  your 
condition,  and  yet  remain  in  thoughtless  security  ?  Awake  : 
Flee  from  the  wrath  to  come;  lay  hold  on  the  hope, 
which  the  gospel  sets  before  you. 

Some  perhaps,  will  say,  "  This  description  agreed 
well  to  the  character  and  condition  of  those  ancient  hea- 


1G0  AN    EXPOSITION    OF    THE  Serm.  X. 

thens ;  brtt  it  will  not  apply  to  us,  who  enjoy  the  gospel ; 
for  we  have  never  run  to  such  excesses  in  vice  as  they 
had." 

Be  it  so :  Yet  remember,  that  this  gospel  is  the  gift  of 
God,  and  for  it  you  are  accountable.  If  you  have  not, 
like  them,  abandoned  yourselves  to  the  grossest  forms 
of  vice ;  it  is  because  you  have  been  placed  under  supe- 
rior light,  and  enjoyed  a  happier  education.  Bless  God 
who  has  made  you  to  differ;  and  consider  also,  that, 
under  your  circumstances,  less  degrees  of  vice  may  in- 
volve you  in  equal  guilt  with  them.  If  you  have  that 
knowledge  of  God  and  religion;  those  motives  and  en- 
couragements to  virtue ;  those  discoveries  of  the  wrath 
of  God  against  all  ungodliness  and  unrighteousness  of 
men ;  those  hopes  of  pardon  and  grace  through  a  Saviour, 
which  they  never  had,  then  the  excuses  which  might  be 
pleaded  for  them,  cannot  be  admitted  for  you.  And  if 
they  were  children  of  wrath,  because  they  walked  ac- 
cording to  the  course  of  this  world,  indulging  the  lusts 
of  the  flesh  and  the  desires  of  the  mind,  how  much  more 
are  you  children  of  wrath,  while  you  walk  like  them. 

Remember  too,  that  though  you  may  not  have  indulged 
all  the  lusts  and  vices,  which  some  others  have  done,  yet, 
if  you  are  children  of  disobedience,  you  can  no  more  be 
saved  without  renovation  of  heart  and  repentance  of  sin 
than  they  can.  And  repentance,  in  its  general  nature, 
must  be  the  same  in  you,  as  in  them ;  even  a  change  of 
heart  from  the  love  of  sin,  to  the  love  of  God's  commands. 
If  you  think  this  repentance  necessary  for  some  gross 
sinners,  know,  it  is  as  necessary  for  you,  as  for  them.  If 
you  believe,  that  great  sinners  are  children  of  wrath, 
know,  that  all  sinners  are  such.  And  such  are  you,  while 
the  love  of  sin  reigns  in  your  hearts,  although,  by  the 
restraints  of  God's  providence  and  grace,  you  have  been 


Chap.  II.  1-3.  EPISTLE    TO    THE    EPHESIANS.  161 

kept  back  from  some  presumptuous  sins.  Think  seri- 
ously on  your  guilt  and  danger,  and  apply  to  God,  who  is 
rich  in  mercy,  that  he  would  quicken  you  together  with 
Christ,  and  raise  you  up,  and  make  you  to  sit  to- 
gether with  him  in  heavenly  places :  For  by  grace  ye 
are  saved. 

21 


]62  AN    EXPOSITION    OF    THE  Serm.  XI. 


SERMON  XL 

Ephesians  ii.  4-7. — But  God,  who  is  rich  in  mercy,  for 
his  great  love  wherewith  he  loved  us,  even  when  we 
were  dead  in  sins,  hath  quickened  us  together  with 
I  'hrist ;  (by  grace  ye  are  saved ;)  and  hath  raised  us 
up  together,  and  made  us  sit  together  in  heavenly  places 
in  Christ  Jesus  :  that  in  the  ages  to  come  he  might 
show  the  exceeding  riches  of  his  grace  in  his  kindness 
toward  us,  through  Jesus  Christ. 

In  the  preceding  verses,  our  Apostle  describes  the  de- 
plorable state  in  which  the  gospel  found  the  Ephesians 
and  other  Gentile  nations,  when  it  first  came  among 
them. 

In  the  words  now  read  we  shall  contemplate,  the  happy 
change  which  the  gospel  made  in  them ;  the  rich  mercy  of 
God  in  effecting  this  change ;  and  the  general  purpose 
of  God's  particular  mercy  to  them. 

I.  We  will  consider  the  happy  change  which  the  gos- 
pel made  in  the  Ephesians;  a  change  not  peculiar  to 
them,  but  common  to  all  sincere  believers.  "  He  hath 
quickened  us,  raised  us  up,  and  made  us  sit  together  with 
Christ." 

1.  He  hath  quickened  us,  or  made  us  alive  with  Christ, 
in  opposition  to  the  state  before  described,  when  we  were 
dead  in  trespasses  and  sins. 

True  Christians  are  alive,  as  they  have  spiritual  senses 
and  appetites. 

The   eyes  of  their  understanding  are   enlightened  to 


Chap.  II.  1-7.  EPISTLE    TO    THE    EPHESIANS. 


16J 


discern  the  things  of  the  Spirit  of  God  in  their  truth  and 
importance.  They  look  at  things  future  and  unseen,  and 
regard  them  as  real  and  present. 

The  heart  of  stone  is  changed  into  a  tender  and  sensi- 
ble heart.  They  can  now  be  pierced  with  the  conviction, 
and  pained  with  the  burden  of  sin  ;  they  feel  their  weak- 
ness, and  need  of  grace  to  help.  They  tremble  at  God's 
word,  and  are  afraid  at  his  judgments.  They  are  watch- 
ful against  temptations,  and  when  sin  surprises  them,  their 
hearts  smite  them  with  godly  sorrow. 

They  savour  the  things  which  are  of  God.  Having 
tasted  that  he  is  gracious,  they  hunger  and  thirst  after  fresh 
supplies  of  his  grace,  and  desire  the  sincere  milk  of  his 
word,  that  they  may  grow  thereby. 

They  are  fervent  in  spirit,  serving  the  Lord ;  zealous  to 
repent,  and  to  maintain  good  works ;  careful  to  know,  and 
active  to  do  God's  will ;  solicitous  to  secure  his  favour,  and 
stand  approved  in  his  sight. 

They  have  spiritual  motions.  The  divine  principle 
within  them  directs  their  thoughts  toward  God,  and  their 
course  toward  heaven.  They  walk  with  God  in  newness 
of  life ;  they  run  the  way  of  his  commandments.  Wait- 
ing on  the  Lord,  they  renew  their  strength,  mount  up 
with  wings  as  eagles ;  they  run  and  are  not  weary  ;  they 
walk  and  faint  not. 

They  have  spiritual  pleasures,  which   once  they  were 
unacquainted  with ;  pleasures  resulting  from  a  sense  of 
God's    favour;  from    a  consciousness  of  sincerity;  from 
a   hope  of  immortality ;  from    a  victory  over    sin ;  from 
communion  with  God ;  and  from  anticipations  of  glory. 

They  possess  spiritual  powers.  Strengthened  with  might 
by  the  Spirit  in  the  inner  man,  they  can  bear  afflictions 
with  patience  ;  meet  dangers  with  fortitude ;  perform  duty 
with  cheerfulness,  and  encounter  temptations  with  success. 


164  AN   EXPOSITION   OF   THE  Serin.  XI. 

They  grow  in  grace.  Sensible  of  the  imperfection  of 
all  their  attainments,  they  desire  to  abound  more  and  more 
in  knowledge,  faith,  love,  and  every  good  work,  and  to 
reach  the  stature  of  perfect  men  in  Christ. 

The  Apostle  says,  "  We  are  quickened  together  with 
Christ." 

Our  spiritual  life  comes  through  him.  "  He  bare  our 
sins,  that  we,  being  dead  to  sin,  should  live  to  righteous- 
ness." It  is  through  his  atonement  and  intercession,  that 
God  grants  the  external  means  of  life,  and  his  quicken- 
ing Spirit  to  attend  them.  "  We  are  saved  by  the  renew- 
ing of  the  Holy  Ghost,  which  God  has  shed  on  us  through 
Christ." 

The  spiritual  life  in  believers  is  conformed  to  Christ. 
They  have  the  same  mind  which  was  in  him.  His  life 
is  manifested  in  them.  Hence  he  is  said  to  be  formed 
in  them,  and  they  are  said  to  grow  up  in  all  things  into 
him. 

2.  God  hath  raised  us  up  together  with  Christ. 

On  the  certainty  of  his  resurrection  depends  the  credit 
of  the  gospel.  "  If  he  be  not  risen,  our  preaching  is  vain, 
and  your  faith  is  also  vain."  This  being  the  foundation 
of  the  Christian  faith,  God  took  care  that  it  should  be  firmly 
established  by  the  circumstances  of  the  fact ;  by  the  testi- 
mony of  angels  and  men ;  of  friends  and  enemies ;  by 
numerous  miracles,  and  by  the  fulfilment  of  divers  pre- 
dictions of  the  ancient  prophets  and  of  the  Saviour  him- 
self. Hence  the  Apostle  says,  "  He  was  declared  to  be 
the  Son  of  God  with  power,  by  his  resurrection  from  the 
dead." 

God  is  said  to  have  raised  up  believers  with  him.  The 
past  time  is  used  for  the  future  to  express  the  certainty  of 
the  event. 

His  resurrection  is  the  proof  and  the  pattern  of  theirs. 


Chap.  II.  4-7.        EPISTLE    TO    THE    EPHESIANS.  .165 

It  is  the  proof  of  theirs.  "  Now  is  Christ  risen  and  be- 
come the  first  fruits  of  them  that  slept."  The  first  fruits 
are  the  pledge  of  the  harvest.  "  He  is  the  head  of  the 
body,  the  church,  who  is  the  beginning,  the  first-born  from 
the  dead."  If  the  head  is  raised,  the  members  united  to 
it  will  rise  also.  "  If  we  believe,  that  Jesus  died  and  rose 
again,  even  so  them  that  sleep  in  Jesus,  will  God  bring 
with  him."  Christ's  resurrection  shows  our  resurrection 
to  be  possible,  and  it  confirms  the  truth  of  the  gospel, 
which  declares  the  event  to  be  certain.  "  God  has  begot- 
ten us  to  a  lively  hope  by  the  resurrection  of  Christ."  On 
the  ground  of  this  assurance,  believers  are  said  to  be  raised 
with  him. 

His  resurrection  is  the  pattern  of  theirs.  "  We  look 
for  a  Saviour  from  heaven,  who  shall  change  our  vile  body, 
that  it  may  be  fashioned  like  to  his  glorious  body."  Being 
planted  together  in  the  likeness  of  his  death,  we  shall 
spring  up  also  in  the  likeness  of  his  resurrection.  The 
Apostle  adds, 

3.  God  hath  made  us  sit  together  in  heavenly  places  in 
Christ. 

Christ's  entrance  into  heaven,  is  a  full  proof  of  the  final 
salvation  of  believers.  He  as  their  friend  and  patron  is 
gone  to  prepare  a  place  for  them ;  to  take  possession  of 
the  purchased  inheritance  and  keep  it  in  reserve  until  their 
arrival.  They  are  said  to  sit  with  him  in  heaven,  because 
he  sits  there  for  them,  to  take  care  of  their  interest,  and 
in  due  time  will  bring  them  to  sit  where  he  is.  Their 
life  is  hid  with  Christ  in  God,  and  when  Christ  shall  appear, 
they  will  appear  with  him  in  glory.  Their  happiness 
will  greatly  consist  in  being  with  him.  This  was  his 
prayer  for  his  disciples;  "Father,  I  will  that  they  whom 
thou  hast  given  me,  may  be  with  me  where  I  am,  and  be- 
hold my  glory."     This  was  St.  Paul's  consolation  in   his 


166.  AN    EXPOSITION    OF    THE  Serm.  XI. 

persecutions ;  "  If  we  be  dead  with  him,  we  shall  also  live 
with  him  ;  if  we  suffer  with  him,  we  shall  also  reign  witli 
him."  This  was  his  joy  in  the  prospect  of  death :  "  We 
are  confident  and  willing  to  be  absent  from  the  body,  and 
present  with  the  Lord." 

How  vast  is  the  change  produced  in  those  who  have 
received  the  gospel  with  faith  and  love  !  Once  dead  in 
their  sins,  children  of  wrath,  condemned  to  eternal  pun- 
ishment, they  are  now  quickened  with  Christ,  raised  up 
and  made  to  sit  with  him  in  heavenly  places.  They  have 
passed  from  death  to  life  ;  from  guilt  to  pardon ;  from  enmity 
to  peace  with  God ;  and  of  the  children  of  wrath  they  are 
become  heirs  of  glory. 

Our  text  leads  us, 

II.  To  contemplate  the  mercy  of  God  in  this  great 
change.  "  God,  who  is  rich  in  mercy,  for  his  great 
love  hath  quickened  us  with  Christ.  By  grace  are  ye 
saved." 

Mercy  is  a  particular  branch  of  goodness,  which  is  a 
disposition  to  communicate  happiness.  Goodness  regards 
its  objects  as  capable  of  happiness.  Mercy  respects  them 
as  beings  in  a  state  of  misery  or  danger ;  and  it  operates 
variously,  according  to  their  circumstances,  by  averting, 
suspending,  moderating  or  preventing  their  misery,  or 
overruling   it  to  their  benefit. 

The  mercy  of  God  is  in  Scripture  illustrated  by  that 
compassion  which  we  feel  in  the  view  of  others  in  distress. 
He  condescends  to  speak  after  the  manner  of  men,  and  to 
represent  himself  as  grieved  and  even  afflicted  in  our  afflic- 
tions, and  as  feeling  his  heart  turned,  and  his  bowels  moved, 
when  he  inflicts  on  us  his  holy  corrections.  Such  expres- 
sions are  used,  not  to  signify  that  there  is  really  any  com- 
motion in  the  divine  mind,  but  to  give  us  a  more  familiar, 
as  well  as  more  exalted  idea  of  the  divine  mercy. 


Chap.  II.  4-7.        EPISTLE    TO    THE    EPHESIANS.  167 

"  God  is  rich  in  mercy." 

His  mercies  are  rich  in  extent.  They  are  not  confined 
to  us :  They  fill  the  earth,  they  are  great  unto  the  hea- 
vens, they  spread  over  all  his  works. 

They  are  rich  in  number.  How  precious  are  God's 
thoughts  towards  us !  How  great  is  the  sum  of  them ! 
If  we  would  count  them,  they  are  more  than  the  sand. 

They  are  rich  in  respect  of  constancy.  They  flow  in 
an  uninterrupted  stream.  They  endure  continually.  We 
are  loaded  with  them  daily.  When  we  lie  down,  and 
when  we  awake,  we  are  still  with  God. 

They  are  rich  in  variety.  By  them  we  are  relieved  in 
trouble,  supplied  in  want,  protected  in  danger,  comforted 
in  sorrow,  guided  in  doubt,  secured  in  temptation, 
strengthened  in  weakness  and  preserved  to  salvation. 

They  are  rich  in  value.  God  is  our  sun  and  shield,  he 
gives  grace  and  glory,  and  no  good  thing  will  he  withhold 
from  them  who  walk  uprightly. 

The  Apostle,  having  asserted  in  general  terms,  that 
God  is  rich  in  mercy,  selects  a  particular  instance  to  illus- 
trate the  doctrine.  "  For  the  great  love,  wherewith  he 
loved  us,  when  we  were  dead  in  sin,  he  hath  quickened  us 
with  Christ."     And  greater  love  cannot  be  imagined. 

He  first  loved  us.  His  love  to  us  originated  with  him- 
self. He  saved  and  called  us,  not  according  to  our  works, 
for  we  were  dead  in  sins,  but  according  to  his  own  pur- 
pose and  grace.  It  was  in  his  own  self-moving  mercy,  that 
he  gave  his  Son  to  be  a  propitiation  for  us ;  that  he  blessed 
the  world  with  the  light  of  revelation ;  that  he  assigned 
us  a  place  within  this  glorious  light ;  that  he  hath  shined 
into  any  of  our  hearts  and  given  the  light  of  the  know- 
ledge of  his  glory  in  the  face  of  his  Son. 

His  love  appears  the  greater,  because  it  is  exercised  to- 
ward us,  through  Jesus  Christ.     He  that  delivered  up  his 


168  AN    EXPOSITION    OF    THE  Serm.  XL 

Son  for  us,  how  shall  he  not  with  him  also,  freely  give  us 
all  things. 

His  love  shines  still  brighter,  when  we  consider  what  a 
Being  he  is. 

He  is  infinitely  above  us.  "  He  humbles  himself  to  be- 
hold the  things  which  are  in  heaven;"  much  more  to 
regard  the  things  which  are  on  earth.  We  tread  on 
worms  and  insects  without  concern,  for  we  think  them  too 
impotent  to  take  revenge,  and  too  contemptible  to  deserve 
regard.  Does  God  treat  us  with  this  indifference  ?  The 
stars  are  not  clean  in  his  sight :  How  much  less  man  who 
is  a  worm  ?     "  Yet  he  visits  us  every  moment." 

He  is  self-sufficient.  His  happiness  is  in  himself.  "  If 
we  sin,  what  do  we  to  him  ?  And  if  we  are  righteous, 
what  receiveth  he  at  our  hands  ?"  His  mercy  is  wholly 
disinterested.  It  is  what  we  did  not  deserve,  and  cannot 
remunerate.  Our  impotence  cannot  give,  nor  can  his 
fulness  receive  a  recompense. 

"  He  is  not  worshipped  by  men's  hands,  as  if  he  needed 
any  thing."  All  creation  was  his  work,  and  is  at  his  com- 
mand. If  this  were  not  sufficient  for  his  purpose,  he, 
who  has  the  residue  of  the  Spirit,  can  call  into  existence 
other  systems  to  display  his  goodness,  wisdom  and  power. 
There  is  reason  to  believe,  that  men  make  but  a  small 
part  of  the  intelligent  universe.  Certainly  there  are 
orders  far  more  noble  than  we ;  and  probably  they  are 
far  more  numerous.  How  wonderful  it  is,  that  amidst  the 
immensity  of  God's  works,  our  race  is  so  mercifully  re- 
membered ! 

His  mercy  appears  more  rich  and  glorious,  when  we 
contemplate  it  in  connexion  with  his  purity.  His  holiness 
abhors  sin,  and  yet  his  mercy  can  forgive  it.  Our  readi- 
ness to  forgive  is  often  an  indifference  to  sin,  rather  than 
a  love  of  mercy.     But  God's  mercy  to  sinners  is  not  at 


Chap.  II.  4-7.        EPISTLE    TO    THE    EPHESIANS.  169 

all  restrained  by  his  hatred  of  their  sins.  He  would  not 
that  any  should  perish,  but  that  all  should  come  to  repent- 
ance ;   and  them  who  repent  he  abundantly  pardons. 

The  gospel  gives  us  the  most  exalted  conceptions  of 
God's  character.  That  he  is  good  and  merciful  is  a  dic- 
tate of  reason  :  but  that  great  love  wherewith  he  loved  us 
is  discovered  only  by  the  revelation  of  Christ.  The  light 
of  nature,  whatever  hints  it  may  be  supposed  to  give  us 
concerning  the  character  of  God,  could  never  teach  us 
that  he  will  be  merciful  to  sinners,  merciful  to  us,  merci- 
ful in  this  or  that  particular  way  ;  for  his  mercy  is  directed 
by  wisdom;  and  we  cannot  determine  how,  and  to  whom 
it  will  be  exercised,  because  without  information  from  him, 
we  cannot  judge  what  his  wisdom  will  see  to  be  best. 
To  revelation  therefore  we  are  wholly  indebted  for  our 
assurance,  that  God  will  pardon  sin  on  repentance,  give 
his  Spirit  to  them  who  ask  it,  and  bestow  eternal  life  on 
them  who  patiently  continue  in  well  doing. 

III.  We  are,  lastly,  to  consider  the  general  purpose  of 
God's  particular  mercy  to  these  Ephesians.  "  God  quick- 
ened them — that  in  the  ages  to  come  he  might  show  the 
exceeding  riches  of  his  grace  in  his  kindness  to  them  by 
Jesus  Christ."  "  For  this  cause  also  Paul  obtained 
mercy,  that  in  him  first  Jesus  Christ  might  show  forth  all 
long-suffering  for  a  pattern  to  them  who  should  afterward 
believe." 

God's  ways  are  not  as  ours.  It  is  by  a  laboured  pro- 
cess that  we  accomplish  a  single  purpose  :  He  by  the 
same  means  brings  about  many  purposes.  In  the  exer- 
cises of  his  mercy  toward  particular  sinners  he  designs  not 
their  benefit  only,  but  that  of  others  also.  His  mercy  in 
reclaiming  one  transgressor  may  operate  to  the  salvation 
of  thousands  in  ages  to  come.  The  conversion  of  this 
sinner  not  only  encourages  others  to  seek  God's  mercy, 

22 


170  AN    EXPOSITION    OF    THE  Serm.  XI. 

but  also  places  this  person  in  a  situation  for  more  extensive 
usefulness.  He  who  before  destroyed,  now  promotes 
much  good.  What  a  vast  and  lasting;  benefit  to  the  world 
was  the  conversion  of  the  Apostle  Paul  ?  He  obtained 
mercy,  not  for  his  own  sake  only,  but  rather  that  he  might 
stand  an  encouraging  pattern  of  divine  grace,  and  might 
go  and  preach  among  the  nations  the  unsearchable  riches 
of  Christ.  Paul  calls  himself  the  chief  of  sinners.  Some 
not  so  guilty  as  he,  may  have  perished  in  their  sins.  Is 
God  partial  then  in  bestowing  his  grace  ?  No  ;  but  he  is 
sovereign.  And  may  he  not  do  what  he  will  with  his 
own  ?  They  who  perish  have  abused  and  forfeited  his 
grace.  Is  he  unjust  in  withdrawing  it?  What  if  some 
more  criminal  than  these  are  recovered  by  abundant  grace? 
Is  there  unrighteousness  with  God  ?  By  no  means :  for 
the  recovery  of  these  is  designed  for  the  benefit  of 
many,  and  is  a  prejudice  to  none.  Paul,  who  had  been  a 
great  sinner,  was  reclaimed  by  a  divine  voice  and  super- 
natural light  from  heaven.  Why  was  not  the  same  favour 
vouchsafed  to  many  others,  who  had  done  less  than  he  to 
injure  Christ's  cause  ?  The  answer  is ;  God  had  done 
much  for  them  :  they  had  no  ground  of  complaint.  But 
he  reclaimed  this  offender,  because  he  was  a  fit  instrument 
to  carry  into  effect  the  grand  purposes  of  grace,  in  behalf 
of  fallen  men.  "  He  was  a  chosen  vessel  to  bear  Christ's 
name  before  the  Gentiles  and  kings,  and  the  children  of 
Israel."  His  capacity,  education  and  circumstances,  ren- 
dered him  a  proper  person  to  be  employed  in  spreading 
the  gospel.  And  therefore,  God's  special  mercy  to  him  in 
his  conversion,  was  general  goodness  to  mankind. 

The  gospel  dispensation,  in  which  we  are  more  imme- 
diately concerned,  was  intended  to  serve  some  useful  pur- 
poses among  other  intelligences.  Christ  is  made  Head 
over  all  things  in  heaven,  as  well  as  in  earth.     The  angels 


Chap.  II.  4-7.         EPISTLE    TO    THE    EPHESIANS.  171 

desire  to  look  into  the  marvellous  scheme  of  man's  re- 
demption. The  unsearchable  riches  of  Christ  are  preached 
to  men,  not  only  to  make  them  understand  the  mystery, 
which  from  the  beginning  has  been  hidden  in  God,  but 
also  that  unto  principalities  and  powers,  in  heavenly  places, 
might  be  known  by  the  church,  the  manifold  wisdom  of 
God. 

And  not  only  God's  gracious  dispensation  to  fallen  men, 
but  also  his  righteous  severity  toward  irreclaimable  of- 
fenders, is  designed  for  extensive  beneficial  influence. 
His  providential  chastenings  are  intended  for  the  warning 
of  beholders,  as  well  as  for  the  reformation  of  the  sufferers. 
His  judgments  are  sent  abroad,  that  the  inhabitants  of 
the  world  may  learn  righteousness.  And  even  the  final 
punishment  of  the  impenitent  may  probably  promote  some 
of  the  benevolent  ends  of  God's  moral  government,  and 
be  forever  of  use  to  other  intelligent  beings. 

We  are  not  to  imagine,  that  God  will  injure  one  for 
the  greater  good  of  another,  or  of  a  number.  To  inflict 
undeserved  punishment,  would  be  injustice  to  the  invol- 
untary sufferers,  whatever  benefit  might  result  to  others. 
And  there  is  no  unrighteousness  with  God.  But  we  may 
suppose,  that  his  wisdom  and  goodness  will  make  the  just 
punishment  of  particular  offenders,  redound  to  the  greater 
and  more  extensive  happiness  of  his  virtuous  subjects. 
We  know  not  but  the  most  rigorous  acts  of  his  justice 
may,  in  some  view  or  other,  be  acts  of  mercy  and  good- 
ness. 

How  should  we  be  filled  with  admiration  of  that  Being, 
whose  particular  favours  are  general  kindnesses;  whose 
righteous  judgments  are  acts  of  goodness;  and  who  in 
the  exercises  of  his  justice  makes  mercy  triumphant? 

What  abundant  cause  of  gratitude  have  we,  for  the  dis- 
coveries of  divine  grace,  made  to  us  in  the  gospel  ?    What 


172  AN    EXPOSITION    OF   THE  Serm.  XI. 

else  could  save  the  sinner,  roused  to  an  apprehension  of 
his  own  guilt  and  of  God's  justice,  from  running  into  dis- 
traction and  despair  ?  Nature  gives  him  no  more  reason 
to  conclude,  that  God  will  pardon  him  on  future  repent- 
ance, than  that  he  will  punish  him  for  past  disobedience. 
And  be  sure,  when  he  finds  his  repentance  imperfect,  his 
resolutions  unstable,  his  offences  again  repeated,  and  his 
strength  unequal  to  the  conquest  of  his  vicious  habits, 
what  positive  hope  can  nature  give  him,  that  God  will 
assist  him  by  his  grace  or  pardon  him  by  his  mercy  ?  To 
the  awakened  sinner  the  gospel  comes  as  tidings  of  great 

joy- 
Let  believers  adore  the  riches  of  God's  grace.     Some 

in  the  high  road  to  destruction  have  been  mercifully  ar- 
rested and  reclaimed.  These  should  love  much.  And 
even  they  who  have  earlier  found  mercy  in  the  diligent 
use  of  means,  must  acknowledge,  that  by  the  grace  of 
God  they  are  what  they  are. 

Every  unreclaimed  sinner  must  be  utterly  inexcusable  ; 
for  he  has  received  the  grace  of  God  in  vain. 

Let  the  awakened  be  encouraged  to  seek  salvation. 
Draw  hope  from  the  examples  of  God's  mercy  to  others ; 
improve  every  good  beginning  in  yourselves;  let  every 
conviction  excite  you  to  seek  more  grace;  wait  upon 
God,  and  hope  in  his  mercy,  that  the  work  begun  in  you 
will  be  performed  to  the  day  of  Christ. 


Chap.  II.  8-10.      EPISTLE    TO    THE    EPHESIANS.  173 


SERMON   XII. 

Ephesians  ii.  8-10. — For  by  grace  are  ye  saved  through 
faith ;  and  that  not  of  yourselves  ;  it  is  the  gift  of 
God  :  not  of  works  lest  any  man  should  boast.  For 
we  are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordained  that  we 
should  walk  in  them. 

The  Apostle  here  asserts,  in  general  terms,  that  our 
salvation  is  of  grace.  This  is  an  obvious  conclusion 
from  the  doctrine  already  proposed  and  proved.  If,  when 
we  were  dead  in  sins,  God  hath  quickened  us  and 
raised  us  up  with  Christ,  our  salvation  can  be  only  in  a 
way  of  grace ;  for  they  who  are  dead,  surely  can  do  no- 
thing, which  should  deserve  so  mighty  an  interposition  for 
their  recovery. 

In  what  sense  our  salvation  is  of  grace  the  Apostle 
next  explains.  It  is  not  of  ourselves;  it  is  the  gift  of 
God.  That  which  is  a  gift  from  God,  without  any  right  of 
demand  on  our  part,  is  of  grace.  As  the  gospel  finds  us 
involved  in  guilt,  slaves  to  the  world,  and  children  of 
wrath,  we  can  pretend  no  claim  for  salvation.  If  we  ob- 
tain it,  we  must  be  wholly  indebted  to  divine  mercy. 

This  truth  the  Apostle  farther  illustrates  by  stating  the 
manner  in  which  we  are  saved.  We  are  saved  by  faith, 
not  of  works,  lest  any  man  should  boast.  The  great  con- 
dition of  our  salvation  is  faith ;  and  this  in  its  nature  in- 
cludes a  reliance  on  the  promise  of  God.  And  if  salvation 
comes  to  us  in  consequence  of  our  trusting  in  the  promise 


174  AN    EXPOSITION    OF    THE  Serm.  XII. 

which  God  has  freely  made,  it  comes  only  by  grace.  Not 
of  works,  lest  any  man  should  boast.  Works,  indeed, 
are  necessary  to  salvation,  for  God  hath  ordained  that  we 
should  walk  in  them :  but  works  give  us  no  cause  of 
boasting ;  for  we  are  created  in  Christ  Jesus  unto  good 
works. 

We  will  here  consider,  how  we  are  saved  by  faith; 
illustrate  the  influence  that  works  have  in  our  salvation ; 
and  show  that  our  salvation  though  connected  with  works, 
is  not  the  less  of  grace. 

I.  We  will  consider,  how  we  are  saved  by,  or  through 
faith. 

The  salvation  here  intended,  the  Apostle  describes  in 
the  former  chapter,  and  in  the  preceding  verses  of  this. 
It  is  a  deliverance  from  that  ruined  state  into  which  the 
apostacy  has  plunged  us,  and  a  restoration  to  the  divine 
favour  with  all  its  happy  effects.  It  is  begun  here  in  the 
pardon  of  sin ;  it  is  completed  in  the  enjoyment  of 
the  glorious  riches  of  the  heavenly  inheritance,  and  in 
our  sitting  with  Christ  Jesus,  who  is  now  on  the  right 
hand  of  the  throne  of  God. 

The  faith,  through  which  we  are  saved,  is  expressed 
by  "  our  trusting,  and  believing  in  Christ,  after  we  have 
heard  the  word  of  truth  and  the  gospel  of  our  salvation." 
This  faith  is  accompanied  with  a  divine  power  which 
quickens  and  raises  the  soul,  once  dead  in  sin,  to  a  spir- 
itual life  in  conformity  to  the  pattern  of.  Christ.  The 
fruit  of  faith  is  our  being  sealed  and  sanctified  by  the 
Spirit  of  promise,  and  having  in  our  souls  an  earnest  of 
the  future  inheritance. 

To  form  an  idea  of  the  nature  of  saving  faith,  we  need 
only  to  consider,  what  we  ourselves  are,  and  what  the 
gospel  of  Christ  is.  We  are  fallen,  guilty  creatures,  chil- 
dren of  disobedience,  worthy  of  death.     The  gospel  is  a 


Chap.  II.  8-10.       EPISTLE    TO    THE    EPHESIANS.  175 

discovery  of  the  way  of  salvation  through  Jesus  Christ. 
Faith,  therefore,  is  the  consent  and  submission  of  the  soul 
to  this  way  of  salvation.  It  is  such  a  persuasion,  that 
Jesus  is  the  Son  of  God  and  the  Saviour  of  men,  and  such 
a  desire  and  expectation  of  salvation  through  him,  as  en- 
gages us  to  commit  our  souls  to  his  care,  and  devote  our 
lives  to  his  service.  The  operation  of  faith,  is  to  cast 
down  our  vain  imaginations,  to  humble  within  us  every 
high  thing  which  exalts  itself  against  the  knowledge  of 
God,  and  to  bring  into  captivity  every  thought  to  the 
obedience  of  Christ. 

When  we  are  said  to  be  saved  by  faith,  these  two  things 
are  implied,  that  without  faith  we  cannot  be  saved ;  and 
that  all  who  have  faith  will  be  saved. 

I.  The  expression  implies,  that  without  faith  we  cannot 
be  saved. 

This  is  the  express  doctrine  of  our  divine  Saviour. 
"  If  ye  believe  not  that  I  am  he,  ye  shall  die  in  your  sins. 
He  that  believeth  not  is  condemed  already.  He  shall  not 
see  life,  but  the  wrath  of  God  abideth  on  him." 

Faith  is  necessary  in  the  appointment  of  God.  As 
salvation  is  his  gift,  so  he  has  stated  the  terms  on  which  he 
will  bestow  it;  and  it  is  absurd  to  expect  it  on  any  other. 
Obstinate  unbelief  is  a  refusal  of  that  plan  of  salvation, 
which  his  wisdom  has  fixed;  and  therefore  a  rejection  of 
salvation  itself. 

Faith  is  necessary  in  the  nature  of  the  case ;  for  when 
salvation  is  offered  in  a  particular  way,  our  refusing  to 
accept  it  in  this  way,  discovers  such  pride  and  perverse- 
ness  of  heart  as  render  us  incapable  of  enjoying  it  in  any 
way. 

Whatever  knowledge  we  have  of  the  doctrines  of  the 
gospel,  if  this  knowledge  is  not  accompanied  with  such  a 
belief  of  those  doctrines  as  gives  them  a  humbling  and 


176  AN   EXPOSITION   OF   THE  Serm.  XII. 

purifying  influence,  it  cannot  save  us.  The  knowledge 
of  religion,  if  it  is  only  speculative,  is  like  other  specula- 
tive knowledge,  useless  and  vain.  If  a  man  have  all  know- 
ledge, and  have  not  charity,  he  is  nothing.  Knowledge 
puffeth  up;  but  charity  edifieth. 

Morality  without  faith  will  not  save  us.  Morality,  in- 
deed, in  the  largest  sense  of  the  word,  comprises  the  whole 
of  religion  :  not  only  external  good  works,  but  a  right 
temper  of  heart ;  not  only  the  social  virtues,  justice,  truth 
and  honesty ;  but  the  graces  of  piety,  love  to  God  and 
faith  in  the  Redeemer.  But  morality,  taken  in  the  vulgar 
sense  for  the  external  practice  of  virtue,  and  a  freedom 
from  gross  impiety  and  wickedness,  will  not  avail  to  our 
salvation.  There  must  be  purity  of  heart :  and  wherever 
this  takes  place  there  will  be  a  humble  submission  to,  and 
reliance  on  that  glorious  Mediator,  whom  God  has  ap- 
pointed and  revealed.  It  is  morally  right,  that  we  should 
regard  all  beings  according  to  their  known  relations  to  us. 
And  since  Christ  is  exhibited  to  us  in  the  character  and 
relation  of  a  Redeemer,  it  is  as  reasonable  and  necessary, 
that  we  should  love,  regard  and  trust  him  in  this  relation,  as 
that  we  should  love  and  fear  God.  And  it  is  as  absurd  for  us, 
who  enjoy  the  gospel,  to  pretend  to  virtue  and  piety  with- 
out faith  in  Christ,  as  without  reverence  to  the  Deity. 

2.  The  expression  in  the  text  implies,  that  all  who  have 
faith  will  be  saved. 

This  the  gospel  expressly  declares  and  promises  in  a 
variety  of  terms  and  phrases,  which  are  so  familiar  to  you, 
that  I  need  not  rehearse  them. 

When  we  read  those  passages,  which  contain  the  pro- 
mises of  salvation  to  faith,  we  must  always  keep  in  mind, 
what  the  gospel  means  by  faith ;  not  a  mere  assent  to,  and 
profession  of  the  truth ;  but  such  a  belief  as  purifies  the 
heart  and  governs  the  life.     Salvation  is  promised  to  re- 


Chap.  II.  8-10.      EPISTLE    TO    THE    EPHESIANS.  177 

pentance  and  to  obedience,  as  well  as  to  faith ;  for  these 
are  all  connected  together,  and  each  includes  the  other. 
Faith  supposes  a  conviction  of  sin  and  a  sense  of  guilt ; 
for  without  these  we  shall  not  feel  our  need  of  salvation, 
nor  apply  to  Jesus  for  it.  A  soul  humbled  for  sin,  and 
seeking  deliverance  from  it,  will  form  resolutions  against 
it,  and  purposes  of  new  obedience.  It  is  therefore  absurd 
to  say,  that  a  believer  will  be  saved  by  his  faith,  though 
he  continues  in  the  practice  of  sin ;  for  the  indulgence  of 
sin  is  inconsistent  with  faith.  A  believer,  through  error  of 
judgment,  infirmity  of  nature,  or  force  of  temptation,  may, 
contrary  to  his  general  disposition,  be  betrayed  into  par- 
ticular miscarriages;  but  there  cannot  be  allowed  and 
customary  disobedience  to  the  gospel,  where  real  faith  ex- 
ists, because  that  is  contrary  to  the  nature  of  faith. 

Whoever  believes  with  the  faith,  which  the  Apostle  de- 
scribes in  this  epistle,  will  be  saved ;  for  he  has  the  pro- 
mise of  salvation,  he  is  prepared  for  it,  God  has  wrought 
him  to  it  and  already  given  him  the  earnests  of  it.  What- 
ever his  former  life  has  been,*  whatever  crimes  he  has  com- 
mitted, whatever  guilt  he  has  contracted,  yet,  on  his  thus 
submitting  to  the  government,  and  relying  on  the  power 
and  grace  of  Christ,  he  is  justified  and  accepted :  his  sins 
are  forgiven,  and  his  eternal  happiness  is  secured.  As  his 
past  sins,  now  sincerely  repented  of,  do  not  exclude  him 
from  favour,  so  neither  will  his  future  imperfections  nullify 
his  pardon ;  for  he  lives  by  faith  in  the  Son  of  God,  and 
his  faith  operates  to  vigilance,  self-examination  and  renewed 
exercises  of  repentance.  "  There  is  no  condemnation  to 
them  who  are  in  Christ  Jesus,  who  walk  not  after  the 
flesh,  but  after  the  Spirit."     I  proceed, 

II.  To  show  what  place  and  influence  works  have  in 
our  salvation.  The  Apostle  says,  "  We  are  not  saved  of 
works,  lest  any  man   should  boast ;"  and  yet  adds,   "  We 

23 


178  AN    EXPOSITION    OF    THE  Senn.  XIT. 

are  created  to  good  works,  which  God  hath  ordained  that 
we  should  walk  in  them."  He  signifies,  that  works  have 
some  concern  in  our  salvation ;  but  not  such  a  concern  as 
gives  cause  of  boasting.  It  will  be  proper  for  us  to  state 
this  distinction. 

I.  We  will  consider,  in  what  sense  our  salvation  is  not 
of  works. 

In  general,  it  is  not  of  works  in  such  a  sense  that  any 
man  can  boast.  Whatever  place  works  have  in  the  scheme 
of  gospel  religion,  they  give  no  pretence  to  boast  that  we 
are  saved  of  ourselves. 

(1.)  We  are  not  saved  by  works,  considered  as  a  fulfil- 
ment of  the  original  law  of  nature.  The  law  of  God  re- 
quires perfection,  and  condemns  every  man,  who  continues 
not  in  all  things  written  therein.  It  is  the  nature  of  a  law 
to  demand  a  full  compliance  with  itself.  To  suppose  that 
it  should  point  out  duty,  and  yet  allow  a  deviation  from  it, 
is  a  contradiction.  As  all  have  sinned,  none  can  be  saved 
on  the  foot  of  works,  or  of  obedience  to  the  law.  All 
are  already  condemned  for  having  violated  this  law,  and  no 
future  works  can  reverse  this  condemnation. 

In  the  question  concerning  the  efficacy  of  good  works 
to  justification  before  God,  it  is  necessary  that  we  distin- 
guish between  good  works  in  general,  and  those  of  fallen 
men  in  particular.  If  the  question  be,  whether  an  inno- 
cent being  will  be  accepted  on  the  foot  of  his  innocence, 
and  rewarded  according  to  his  righteousness,  reason 
answers  in  the  affirmative ;  and  so  answers  the  Apostle : 
"  the  man  that  doth  the  things  contained  in  the  law,  shall 
live  in  them."  "  To  him  that  worketh,"  according  to  the 
tenor  of  the  law,  continuing  in  all  things  written  in  it, 
"the  reward  is  not  reckoned  of  grace,  but  of  debt;"  not 
as  bestowed  by  the  grace  of  God  through  a  Mediator, 
but  as  due  according  to  the  tenor  of  the  law,  which  pro- 


Chap.  II.  8-10.     EPISTLE    TO    THE    EPHESIANS.  179 

mises  life  to  obedience.  If  a  man  obeys  God  in  all 
things,  he  needs  no  pardon,  for  he  is  exposed  to  no  pun- 
ishment; but  may  rely  on  the  purity  and  justice  of  God 
to  treat  him  according  to  his  innocence.  But  if  the  ques- 
tion be,  Whether  the  good  works  of  such  beings  as  we 
are,  can  claim  a  reward,  the  state  of  the  question  is 
altered;  for  we  are  already  under  condemnation  for 
our  evil  works.  On  the  foot  of  justice  we  can  claim  no 
more,  than  not  to  be  punished  beyond  our  deserts. 
We  cannot  demand  a  reward  for  the  good  we  shall  do ; 
for  justice  condemns  us  already  for  the  evil  we  have  done. 
If  our  past  transgressions  are  forgiven,  and  our  future 
obedience  rewarded,  it  must  be  merely  on  the  foot  of  grace 
and  bounty. 

(2.)  We  are  not  saved  by  virtue  of  any  works  done 
before  faith  in  Christ;  for  none  of  these  are  properly 
good.  "  We  are  God's  workmanship  created  in  Christ 
Jesus  to  good  works."  If  it  is  in  consequence  of  our 
being  created  of  God  in  Christ,  that  we  perform  works 
really  good,  then  we  are  not  saved  of  works,  in  such  a 
sense  as  gives  cause  for  boasting.  For  evidently  we  can- 
not boast  a  claim  to  life  on  the  foot  of  those  works,  which 
we  perform  only  by  the  grace  of  God.  We  cannot  say, 
we  deserve  heaven  for  those  good  things  which  we  have 
done  by  God's  working  in  us  to  will  and  to  do,  of  his 
good  pleasure.  So  the  Apostle  states  the  case  in  his  epis- 
tle to  Titus.  "  We  were  sometime  foolish  and  disobedi- 
ent, serving  divers  lusts  and  pleasures;  but  after  the 
kindness  and  love  of  God  toward  man  appeared,  not  by 
works  of  righteousness  which  we  had  done,  but  according 
to  his  mercy  he  saved  us,  by  the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost,  which  he  hath  shed  on 
us  abundantly  through  Jesus  Christ  our  Saviour,  that 
being  justified  by  his  grace  we  might  be  made  heirs  accor- 


180  AN    EXPOSITION    OF    THE  Sera.  XII. 

ding  to  the  hope  of  eternal  life."  Believers  are  not  saved 
by  their  works,  for  they  become  entitled  to  salvation  by 
faith,  before  they  perform  works  properly  good.  When 
that  temper  is  found  in  them  which  leads  to  those  works, 
they  are  accepted,  even  before  there  is  a  display  of  the 
temper  in  the  works  themselves.  And  if  they  should  be 
removed,  at  this  crisis,  doubtless  the  omniscient  God,  who 
in  such  cases,  calls  things  which  are  not,  as  if  they  were, 
approves  and  rewards  those  works  of  holiness  which  he 
discerned  in  the  spirit  of  mind,  though  there  was  not 
opportunity  for  the  actual  performance  of  them. 

In  these  respects  we  are  not  saved  of  works.     But  yet, 

2.  There  is  a  sense  in  which  good  works  are  of  abso- 
lute necessity  to  salvation.  So  the  Apostle  teaches  us,  when 
he  says,  "  We  are  created  in  Christ  Jesus  to  good  works, 
which  God  has  ordained,  that  we  should  walk  in  them." 

(1.)  They  are  necessary,  as  being  radically  included  in 
that  faith  by  which  we  are  saved.  "  As  the  body  without 
the  spirit  is  dead,  so  faith  without  works  is  dead  also." 
Faith,  as  we  have  observed,  includes  repentance  of  sins 
that  are  past,  and  a  dedication  of  our  future  lives  to  the 
service  of  Christ.  The  word  of  God  effectually  works 
in  them  who  believe.  A  disposition  to  works  of  right- 
eousness, is  as  essential  to  faith,  and  therefore  as  necessary 
to  salvation,  as  a  trust  in  the  righteousness  of  the  Redee- 
mer. The  man,  who,  presuming  that  he  has  believed  to 
the  saving  of  his  soul,  reconciles  himself  to  a  wicked  life, 
does  but  deceive  his  own  heart ;  the  truth  is  not  in  him. 

(2.)  A  temper  disposing  us  to  good  works,  is  a  neces- 
sary qualification  for  heaven.  "Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."  And  one 
that  is  born  again,  is  created  in  Christ  unto  good  works. 
"  Without  holiness  no  man  can  see  the  Lord."  Into  hea- 
ven nothing  enters  that  defiles.     Whatever  pretensions  we 


Chap.  II.  8-10.      EPISTLE    TO    THE    EPHESIAXS.  181 

may  make  to  faith  and  the  new  creature,  yet  if  we  have 
not  put  off  the  old  man  which  is  corrupt  according  to 
deceitful  lusts,  and  put  on  the  new  man,  which  after  God 
is  created  in  righteousness  and  true  holiness,  it  is  manifest, 
that  we  are  not  renewed  in  the  spirit  of  our  mind,  nor 
have  learnt  the  truth  as  it  is  in  Jesus.     Hence, 

(3.)  Works  are  necessary  as  evidences  of  our  faith  in 
Christ,  and  of  our  title  to  heaven. 

As  these  are  the  fruits  of  faith,  so  by  them  its  sincerity 
is  proved.  This  was  the  Apostle's  rejoicing,  the  testimony 
of  his  conscience,  that  in  simplicity  and  godly  sincerity, 
he  had  his  conversation  in  the  world.  His  persuasion, 
that  there  was  laid  up  for  him  a  crown  of  righteousness, 
arose  from  a  consciousness,  that  he  had  fought  a  good  fight, 
and  kept  the  faith.  He  exhorts  Christians  to  give  dili- 
gence unto  the  full  assurance  of  hope,  and,  for  this  pur- 
pose, to  be  followers  of  them,  who  through  faith  and 
patience  inherit  the  promises. 

(4.)  Good  works  essentially  belong  to  religion.  They 
are  binding  upon  us  in  the  obvious  reason  of  things,  and 
by  the  express  command  of  God.  That  we  should  honour 
and  worship  the  great  and  glorious  Creator,  on  whom  we 
continually  depend;  that  we  should  be  just,  faithful  an  1 
beneficent  to  our  fellow  men,  with  whom  we  are  nearly 
connected ;  that  we  should  use  the  bounties  of  heaven 
with  sobriety  and  temperance ;  and  that  we  should  bring 
our  appetites  and  passions  under  the  dominion  of  our 
reason,  which  is  the  superior  faculty  of  man,  is  naturally 
fit  and  right,  and  explicitly  required  in  the  divine  word. 
Nothing  can  remove  or  diminish  our  obligation  to  be  such 
manner  of  persons  in  all  our  conversation.  Lest  we 
should  imagine,  that  faith  supersedes  this  obligation,  the 
gospel  gives  it  in  charge,  "  that  they  who  have  believed  in 
God  should  be  careful  to  maintain  good  works,  because 


182  AN    EXPOSITION    OF    THE  Serm.  XII. 

they  are  profitable  to  men."  The  Apostle  with  abhor- 
rence repels  the  suggestion,  that  Christians,  because  they 
are  under  grace,  may  therefore  continue  in  sin ;  for,  says 
he,  "  How  shall  they  who  are  dead  to  sin,  live  any  longer 
therein  ?" 

(5.)  Works  are  necessary  to  adorn  our  professions  and 
honour  our  religion  before  men.  Christians  are  exhorted 
to  exhibit  the  virtues  of  the  gospel  in  their  common  con- 
versation, that  the  word  of  God  may  not  be  blasphemed, 
nor  the  way  of  truth  evil  spoken  of;  but,  on  the  con- 
trary, the  enemies  of  religion,  beholding  in  the  professors 
of  it,  a  pattern  of  good  works,  may  glorify  God  in  the 
day  of  visitation. 

Lastly :  Works  are  necessary,  as  by  them  we  are  to  be 
judged  in  the  great  day  of  the  Lord.  This  is  the  con- 
stant doctrine  of  the  gospel,  that  Jesus  Christ,  to  whom 
all  judgment  is  committed,  will  render  to  every  man  accor- 
ding to  his  works,  according  to  the  deeds  done  in  the 
body.  Though  heaven  is  the  purchase  of  Christ,  yet  it 
is  promised  only  to  them  who  seek  it  by  a  patient  contin- 
uance in  well  doing.  They  only  who  do  the  command- 
ments have  right  to  enter  into  the  holy  city.  Though  the 
righteousness  of  the  Redeemer,  and  not  our  own,  is  the 
ground  of  our  acceptance ;  yet,  for  the  encouragement  of 
virtue  and  holiness,  God  assures  us,  that  the  future  happi- 
ness of  believers  will  be  measured  out  to  them,  in  a  greater 
or  less  degree,  according  as  they  have  more  or  less 
abounded  in  works  of  righteousness.  "  Let  us  therefore 
be  steadfast  and  unmovable,  always  abounding  in  the  work 
of  the  Lord,  for  as  much  as  we  know,  that  our  labour  is 
not  in  vain  in  the  Lord." 

III.  Our  last  observation  is,  that  the  necessity  of  works 
does  not  diminish  the  grace  of  God  in  your  salvation,  nor 
afford  us  any  pretence  for  boasting. 


Chap.  II.  8-10.      EPISTLE    TO    THE    EPHESIANS.  183 

The  whole  scheme  of  redemption  originated  in  God's 
self-moving  mercy.  It  was  not  the  works  or  the  prayers 
of  men  that  brought  Jesus  down  from  heaven ;  but  the 
preventing  grace  and  love  of  God  that  gave  his  Son  to 
die  for  their  sins.  It  was  not  their  sagacity  which  dis- 
covered :  but  his  wisdom  which  revealed  this  glorious 
Saviour,  and  the  marvellous  plan  of  salvation  through  him. 
It  was  not  their  will  that  fixed ;  but  his  sovereign  grace 
that  stated  the  terms  of  salvation ;  and  his  promise  is  the 
foundation  of  our  hope.  Neither  our  faith,  nor  repent- 
ance, nor  works  can  be  considered  as  making  atonement 
for  past  sins :  that  our  salvation  stands  in  connexion  with 
these  terms,  is  owing  wholly  to  the  grace  of  God.  It  is 
of  grace,  that  we  are  brought  to  a  knowledge  of,  and 
faith  in  Jesus,  and  are  disposed  to  the  performance  of 
works  really  good.  "  Faith  is  the  gift  of  God."  The 
means  of  faith  are  from  him :  \he  word  of  revelation  is 
not  our  procurement,  but  his  gracious  bestowment.  It  is 
by  his  kind  influence,  that  we  are  excited  to  attend  on  the 
instructions  of  his  word.  It  is  his  Spirit,  that  gives  the 
word  a  saving  power.  "  We  are  his  workmanship,  cre- 
ated in  Christ  Jesus  to  good  works."  "  By  the  grace  of 
God,"  says  St.  Paul,  "  I  am  what  I  am."  It  is  by  the 
power  of  God,  that  we  are  kept  through  faith  unto  salva- 
tion. If  we  live,  yet  we  live  not  by  ourselves,  but  Christ 
liveth  in  us.  If  we  labour,  it  is  not  by  our  own  power 
but  by  the  grace  of  God  which  is  with  us. 

Our  spiritual  services  are  acceptable  only  by  Jesus 
Christ,  not  by  their  own  intrinsic  worth.  Were  our 
works  ever  so  perfect,  yet  between  them  and  the  reward 
promised  to  them,  there  is  no  proportion.  Therefore, 
though  believers  have  their  fruit  unto  holiness,  and  the 
end  everlasting  life,  yet  this  is  the  gift  of  God  through 
Jesus  Christ  our  Lord. 


184  AN    EXPOSITION    OF    THE  S(rm.  XII. 

IMPROVEMENT. 

1.  Humility  essentially  belongs  to  the  Christian  temper. 
The  believer  perceives  his  own  unworthiness,  and  his  de- 
pendence on  the  grace  of  God.  He  knows  he  has  no 
cause  for  boasting,  and  he  feels  no  disposition  to  it. 
Where  faith  operates,  the  soul  is  humbled.  So  faith  used 
to  operate,  and  so  it  does  still.  They  who,  on  the  appre- 
hension of  a  title  to  salvation,  are  puffed  up  with  pride  in 
themselves,  and  contempt  of  others,  discover  manifest 
signs  of  the  want  of  gospel  faith. 

2.  The  mighty  preparation  which  God  has  made  for 
our  recovery  from  the  ruins  of  the  apostacy,  teaches  us 
that  the  human  race  is  of  great  importance  in  the  scale 
of  rational  beings,  and  in  the  scheme  of  God's  universal 
government.  Though  in  ourselves  we  are  unworthy  of 
God's  notice,  yet  he  has  done  much  for  us,  more  than  we 
could  have  asked,  more  than  we  can  even  think.  He 
must,  then,  have  some  great  designs  to  accomplish  by  us. 
His  glory  is  in  some  way  or  other  to  be  wonderfully  dis- 
played in  us.  Let  us  now  fall  in  with  the  design  of  his 
rich  mercy  and  grace,  lest  hereafter,  we  should  stand  ever- 
lasting monuments  of  his  ireful  justice,  against  perverse- 
ness  and  ingratitude. 

3.  It  infinitely  concerns  us  to  comply  with  the  proposals 
of  the  gospel. 

A  salvation  procured  in  the  manner  which  the  gospel 
discovers,  is  great  and  important  beyond  all  imagination. 
If  we  neglect  this,  proportionably  great  and  awful  will 
be  our  destruction.  If  without  the  grace  here  revealed, 
our  state  would  be  wretched  and  hopeless,  how  dreadful 
must  be  the  condition  of  those  who  reject  this  grace  ?  If 
he  who  sinned  against  the  law,  fell  under  a  sentence  of 
death,  without  any  mercy  promised  him,  how  sore  will  be 


Chap.  II.  8-10.       EPISTLE    TO    THE    EPHESIANS.  185 

the  punishment  of  those,  who  despise  the  grace  and  grieve 
the  Spirit  of  God,  and  tread  under  foot  the  blood  of  a 
dying  Saviour? 

4.  Let  no  man  flatter  himself,  that  he  is  in  a  state  of 
salvation,  as  long  as  he  lives  in  the  neglect  of  good 
works. 

These  are  the  fruits  of  that  faith  by  which  we  are 
saved.  If  these  are  wanting,  the  root  of  the  matter  is 
not  in  us.  The  hope,  comfort  and  joy,  of  Christian  pro- 
fessors, must  greatly  depend  on  their  care  to  maintain 
those  works,  to  which  true  believers  are  created,  and 
which  God  has  ordained  that  they  should  walk  in  them. 
They  who  rise  to  the  joy  of  hope,  on  some  transient  re- 
ligious exercises,  before  they  have  had  opportunity  to 
manifest  their  sincerity,  by  the  performance  of  religious 
duties,  greatly  dishonour  religion  and  dangerously  impose 
on  themselves.  And  they  who  presume  to  pronounce 
others  in  a  converted  state,  before  their  faith  has  appeared 
in  its  works,  and  their  repentance  in  its  fruits,  it  is  to  be 
feared  often  flatter  deluded  souls  to  their  eternal  destruc- 
tion. 

5.  Let  us  be  careful,  that  we  mistake  not  the  nature  of 
good  works. 

Works  really  good  must  proceed  from  a  good  principle, 
from  a  principle  of  faith.  And  as  faith  is  a  belief  of  the 
gospel,  so  works  flowing  from  it  will  be  conformed  to  the 
gospel.  They  will  be  accompanied  with  a  correspondent 
temper,  regulated  by  the  divine  precepts,  and  produced  by 
the  influence  of  gospel  doctrines.  If  then  we  believe 
that  we  are  God's  workmanship,  let  us  walk  worthy  of 
the  Lord  to  all  pleasing,  and  abound  in  all  the  fruits  of  right- 
eousness, which  are  by  Jesus  Christ,  unto  the  glory  and 
praise  of  God. 

24 


186  AN    EXPOSITION    OF   THE  Serm.  XIII. 


SERMON  XIII. 

Ephesians  ii.  11,  12. —  Wherefore  remember,  that  ye  be- 
ing in  time  past  Gentiles  in  the  flesh,  who  are  called 
Uncircumcision  by  that  which  is  called  the  Circumci- 
sion in  the  flesh  made  by  hands  ;  that,  at  that  time,  ye 
were  without  Christ,  being  aliens  from  the  commonwealth 
of  Israel,  and  strangers  from  the  covenants  of  promise, 
having  no  hope,  and  without  God  in  the  world. 

As  the  Ephesian  church  consisted  partly  of  Jews,  and 
partly  of  Gentiles,  the  Apostle  in  this  letter  addresses 
himself  sometimes  to  the  one,  and  sometimes  to  the  other 
separately,  and  often  to  both  jointly.  The  passage  now 
read,  he  directs  to  the  believers,  who  "  in  time  past  were 
Gentiles  in  the  flesh."  He  says  in  the  following  words, 
"  Ye,  who  sometime  were  afar  off,  are  made  nigh  by  the 
blood  of  Christ."  In  what  respect  they  once  were  afar 
off,  he  explains,  in  the  words  chosen  for  our  text.  The 
following  part  of  the  chapter  describes  their  present  near- 
ness. 

What  is  now  before  us  is  to  show,  in  what  respects 
these  Ephesians,  before  their  conversion  to  the  faith  of 
Christ,  were  at  a  distance  from  God ;  and  how  the  des- 
cription here  given  of  their  unhappy  state  may  be  applied 
to  sinners  under  the  gospel. 

I.  The  Apostle  calls  upon  them  to  remember,  that  "  they 
were  in  time  past  Gentiles  in  the  flesh." 

He  admonishes  them  not  to  forget  the  dismal  state  of 
Heathenism  out  of  which  they  had  lately  been  called ; 


Chap.  II.  11, 12.      EPISTLE    TO    THE   EPHESIANS.  187 

but  often  to  reflect  upon  it  with  attention  and  serious- 
ness, that  they  might  ever  maintain  a  humble  sense  of  their 
own  unworthiness,  and  awaken  in  their  souls  thankful  and 
admiring  apprehensions  of  that  grace  which  had  wrought 
in  them  so  glorious  a  change. 

We  are  here  taught  that  Christians,  who  have  been  the 
favoured  subjects  of  God's  renewing  grace,  ought  to  re- 
member their  former  guilty  condition,  and  the  awful  dan- 
ger from  which  they  have  escaped.  God  says  to  Jerusa- 
lem, after  her  happy  restoration,  "  Thou  shalt  remember 
thy  ways,  and  be  ashamed.  I  will  establish  my  covenant 
with  thee,  that  thou  mayst  remember  and  be  confounded, 
and  never  open  thy  mouth  any  more  because  of  thy 
shame,  when  I  am  pacified  toward  thee  for  all  that  thou 
hast  done."  The  Apostle  Paul,  after  his  conversion  to 
the  gospel,  frequently  reviews,  and  deeply  laments  his  for- 
mer life,  calling  himself  a  blasphemer,  a  persecutor  and 
chief  of  sinners,  and  he  acknowledges  with  grateful  admi- 
ration, the  mercy  of  God,  which  had  revealed  Christ  in 
him,  and  put  him  into  the  gospel  ministry. 

A  recollection  of  former  stupidity,  impenitence  and 
guilt  keeps  the  Christian  humble  and  watchful,  enlivens 
his  gratitude  to  God,  and  warms  his  zeal  in  religion.  He 
is  not  disposed  to  exalt  himself  on  account  of  the  spiritual 
change,  which,  he  hopes,  has  taken  place  in  him :  he  is 
rather  inclined  to  think  others  better  than  himself,  being 
conscious  of  greater  vileness  and  guilt  in  himself,  than  he 
can  discern  in  them.  While  he  rejoices  in  the  humble 
persuasion,  that  he  is  a  new  creature,  he  acknowledges, 
that  by  the  grace  of  God  he  is  what  he  is.  He  adores 
that  grace,  which  has  placed  him  under  the  means  of  sal- 
vation, and  rendered  these  means  effectual  to  renew  his 
heart.  He  takes  no  glory  to  himself,  but  lives  by  faith  in 
that  grace   which  has  already  formed  him  to  a  spiritual 


188  AN    EXPOSITION    OF    THE  Serm.  XIII. 

temper  and  life.  They  who,  after  a  supposed  conversion, 
forgetting  what  they  once  were,  indulge  a  confidence  in 
themselves  and  a  contempt  of  others,  give  sad  proofs,  that 
their  conversion  is  not  from  sin  to  God,  but  only  from 
stupidity  to  pride,  from  carelessness  to  vain  glory. 

II.  The  Apostle  reminds  these  Ephesian  converts  of 
that  contempt,  with  which  they  once  had  been  treated  by 
the  Jews.  "  Ye  were  called  the  uncircumcision  by  that 
which  is  called  the  circumcision  in  the  flesh  made  by 
hands." 

When  God  chose  the  seed  of  Abraham  to  be  a  peculiar 
people  to  himself,  he  instituted  circumcision  as  a  seal  of 
his  covenant  with  them,  a  mark  of  distinction  from  hea- 
thens and  idolaters,  and  a  sign  of  their  high  privileges  and 
obligations.  But  the  Jews,  in  the  latter  period  of  their 
national  existence,  instead  of  improving  this  gracious  dis- 
tinction to  humility,  gratitude  and  obedience,  perverted  it 
to  pride,  self-confidence  and  contempt  of  mankind.  They 
gloried  in  themselves  as  the  seed  of  Abraham  and  the 
children  of  God,  reprobated  other  nations  as  his  enemies, 
treated  them  as  unclean,  and  not  only  excluded  them  from 
the  benefit  of  religious  communion,  but  even  denied  them 
the  common  offices  of  humanity.  And  we  find,  that  one 
of  their  greatest  objections  against  the  gospel,  was,  that  it 
offered  salvation  to  the  Gentiles. 

Hypocrites  are  apt  to  value  themselves  upon  their  ex- 
ternal privileges,  and  to  confine  salvation  to  themselves 
and  those  of  their  party  and  complexion.  The  sincere 
Christian  values  his  external  privileges  as  means  of  holi- 
ness. He  rejoices  in  them,  not  as  what  directly  entitle 
him  to  heaven,  but  as  what,  he  hopes,  may  be  the  means 
of  fitting  him  for  heaven.  Possessed  of  the  benevolent 
spirit  of  the  gospel,  he  wishes  that  others  may  enjoy  the 
same  privileges  with  himself.     He  chooses  to  think,  that 


Chap.  II.  11, 12.      EPISTLE    TO    THE    EPHESIANS.  189 

there  is  much  real  godliness  among  those  who  have  never 
known  all  his  advantages,  or  joined  themselves  to  his  com- 
munity. On  such  he  looks  rather  with  compassion  than 
contempt ;  and  on  himself,  with  concern  rather  than  con- 
fidence. He  admires  the  sovereign  grace  of  God,  which 
has  made  him  to  differ,  and  he  is  solicitous  so  to  improve 
the  gracious  distinction,  that  it  may  turn  to  his  salvation, 
not  to  his  condemnation. 

III.  The  Apostle  tells. them,  that,  "at  that  time,  they 
were  without  Christ." 

To  the  Jews  were  chiefly  confined  the  discoveries  which 
God  made  of  a  Saviour  to  come.  From  them,  in  their 
captivities  and  dispersions,  the  Gentiles  obtained  that 
knowledge  which  they  had  of  this  wonderful  and  glorious 
person.  The  knowledge  which  they  thus  acquired,  was 
imperfect,  mixed  with  error  and  uncertainty,  and  at  best, 
extended  only  to  a  few.  The  Jews,  in  the  times  near  to 
Christ's  appearance,  had  generally  embraced  the  opinion, 
that  the  Messiah,  in  the  character  of  a  temporal  prince, 
would  erect  a  kingdom  in  their  country,  and  give  them 
dominion  over  the  other  nations  of  the  earth.  However 
they  might  glory  in  the  expectation  of  such  a  Saviour,  the 
Gentiles  contemplating  him  in  this  character,  would  regard 
his  appearance  as  a  calamity,  rather  than  a  blessing.  As 
the  Gentiles  in  general  had  no  knowledge  of  Christ,  and 
what  intimations  were  given  them  by  the  Jews,  were  uncer- 
tain and  erroneous,  the  Apostle  might  truly  say,  "They 
were  without  Christ." 

What  think  you  of  their  condition  ?  Was  it  not  ex- 
ceedingly to  be  lamented  ?  How  affecting  must  it  be  to 
this  benevolent  Apostle,  to  see  whole  nations,  innumerable 
multitudes  of  intelligent  and  immortal  beings,  involved  in 
guilt  and  ruin,  and  ignorant  of  the  only  way  of  deliver- 
ance ?     Can  you  wonder,  that  he  encountered  so  many 


190  AN    EXPOSITION    OF    THE  Serm.  XIII. 

dangers  and  deaths  to  spread  among  these  poor  Gentiles, 
the  knowledge  of  the  Redeemer's  name  ?  But  let  me  ask 
you,  why  was  this  knowledge  desirable  ?  Was  it  not,  that, 
by  faith  in  him,  and  submission  to  him,  they  might  obtain 
an  interest  in  the  great  salvation  which  he  has  brought  to 
a  guilty  world?  You  have  the  knowledge  of  Christ. 
To  you  his  gospel  has  come.  But  if  you  live  in  unbelief, 
what  benefit  do  you  expect  from  him  ?  What  is  your 
condition  better  than  theirs?  You  will  say,  "You  are 
not  in  unbelief:  You  acknowledge,  that  Jesus  is  a  divine 
Saviour,  and  his  gospel  a  divine  revelation."  Thus  far  is 
well.  But  have  you  submitted  to  Christ  as  a  Saviour? 
Are  you  governed  by  his  gospel  ?  If  not,  your  faith  is 
vain ;  it  will  never  save  you.  When  your  faith  is  accom 
panied  with  repentance  of  sin,  and  a  purpose  of  new 
obedience;  when  it  produces  an  habitual  conformity  of 
heart  to  the  religion  which  Christ  has  taught,  then  you 
have  believed  to  the  salvation  of  your  souls.  Until  you 
have  such  a  faith  as  this,  you  are  as  truly  without  Christ, 
as  they  who  have  never  heard  of  him.  If  you  think  the 
condition  of  the  heathens  deplorable,  because  they  have 
not  heard  of  Christ,  how  deplorable  must  be  your  condi- 
tion, who  have  heard  of  him,  and  yet  in  heart  reject  him  ? 
If  they  perish,  it  may  be  pleaded  in  mitigation  of  their 
doom,  that  they  knew  not  the  way  of  deliverance.  But 
for  you  who  believe,  that  God  has  sent  his  Son  to  redeem 
you,  what  excuse  can  be  urged,  if  still  you  despise  the 
salvation  offered  you  ?  That  knowledge,  which  you  think 
so  distinguishing  a  privilege,  will  turn  to  your  greater  con- 
demnation. Go  then,  humbly  submit  to  this  Saviour,  and 
penitently  rely  on  his  atonement,  and  thus  secure  an  in- 
terest in  the  salvation  which  he  has  purchased,  lest  you 
fall  under  a  more  awful  doom,  than  they  who  are  without 
the  knowledge  of  him.     Every  day  you  live  in  impeni- 


Chap.  II.  11,  12.     EPISTLE    TO    THE    EPHESIANS.  191 

tence,  your  condition  is  in  some  respects  more  dangerous 
than  theirs,  to  whom  the  word  of  salvation  has  never  been 
sent. 

IV.  The  Apostle  farther  observes,  that  these  Ephe- 
sians  were  "  aliens  from  the  commonwealth  of  Israel." 

To  the  Israelites  pertained  the  service  of  God.  To 
the  forms  of  worship  instituted  in  the  Mosaic  law,  none 
were  admitted  but  Jews,  and  such  as  were  proselyted  to 
the  Jewish  religion.  All  uncircumcised  heathens  were 
excluded  as  aliens.  The  Apostle  says,  verse  14,  "  Christ 
has  broken  down  the  middle  wall  of  partition,  which  was 
between  us  ;"  between  Jews  and  Gentiles.  He  alludes  to 
the  partition  wall  in  the  temple,  which  separated  the  court 
of  the  Gentiles  from  the  holy  place,  into  which  the  Jews 
might  enter;  but  no  alien  could  be  admitted. 

The  gospel  has  instituted  a  service  more  pure  and 
spiritual  than  that  appointed  by  the  law  of  Moses ;  and  all 
Christians  are  a  holy  priesthood,  to  offer  up  spiritual  sac- 
rifices, acceptable  to  God,  through  Jesus  Christ.  By  his 
blood  they  have  boldness  to  enter  into  the  holiest,  in  a 
new  and  living  way. 

Now  if  the  Gentiles  were  unhappy  in  an  exclusion  from 
the  service  of  the  Jewish  sanctuary,  how  guilty  are  they 
who  exclude  themselves  from  the  more  excellent  service 
of  the  Christian  Church  ?  If  they  who  were  denied  ad- 
mission to  the  ancient  temple,  were  in  so  dangerous  a  case, 
how  awful  is  the  case  of  those,  who  contemptuously  turn 
away  from  gospel  ordinances,  when  their  attendance  is  not 
only  permitted,  but  required  ? 

We  have  much  stronger  inducements  to  attend  on  the 
service  of  God  under  the  gospel,  than  Gentiles  could  have 
to  join  themselves  to  the  commonwealth  of  Israel.  The 
Christian  service  is  more  simple  and  easy,  more  pure  and 
spiritual,  than  the  Jewish ;  success  is  more  surely  pro- 


192  AN   EXPOSITION    OF   THE  Serm.  XIII. 

mised ;  greater  assistance  is  offered ;  richer  blessings  are 
exhibited;  the  intercession  of  an  all  prevailing  Mediator 
is  more  expressly  revealed. 

If  some  of  those  friends,  with  whom  we  mingle  in  our 
common  employments  and  amusements,  were  under  an 
absolute  exclusion  from  the  privilege  of  uniting  in  the  de- 
votions of  the  church,  and  attending  on  the  means  of  know- 
ledge and  salvation,  should  we  not  think  them  very  un- 
happy 1  Should  we  not  look  upon  them  with  sensible 
pity  and  concern,  whenever  we  met  them  1  In  the  good 
providence  of  God,  we  are  allowed  this  privilege.  But 
how  many  despise  it  ?  They  who  will  not  use  a  privilege 
when  they  have  it,  are  not  at  all  the  better  for  it.  Their 
condition  is  no  happier,  than  if  they  never  had  received 
it:  nay;  it  is  more;  far  more  guilty  and  wretched.  The 
Apostle  speaks  of  those,  who  put  from  them  the  word  of 
God,  as  judging  themselves  unworthy  of  eternal  life,  and 
bringing  on  their  souls  a  wonderful  destruction. 

V.  The  Apostle  adds :  "  they  were  strangers  from  the 
covenants  of  promise." 

A  covenant,  in  common  acceptation,  is  an  agreement 
between  two  parties,  in  which  a  promise  is  made  by  the 
one,  on  certain  conditions  to  be  performed  by  the  other. 
God's  dealings  with  men  are  called  by  this  name  in  allu- 
sion to  such  usages  among  them.  Though  there  is  not  an 
exact  similarity  in  all  points,  yet  there  is  a  resemblance  in 
this  main  point,  that  we  become  entitled  to  promised  bless- 
ings by  a  compliance  with  required  conditions.  But  then, 
it  should  be  remembered,  whatever  the  conditions  are,  they 
in  no  sense  deserve  the  blessings ;  nor  are  they  performed 
by  our  own  independent  ability ;  nor  is  the  consent  to  per- 
form them  optional,  as  in  human  covenants  :  but  the  bless- 
ings promised  are  gifts  from  God  ;  the  conditions  required 
are  performed  by  grace  derived  from  him  ;  and  the  whole 


Chap.  II.  11,  12-  EPISTLE    TO    THE    EPHESIANS.  193 

plan  of  the  covenant  is  constituted  for  us  by  his  wisdom, 
and  enjoined  upon  us  by  his  authority. 

It  is  observable ;  the  Apostle  here  speaks  of  covenants, 
iii ore  than  one.  So  in  Romans  ix.  4.  He  says,  "  To  the 
.Jews  belonged  the  covenants."  He  probably  refers  to  the 
covenant  with  Abraham,  which  because  it  was  several 
times  renewed  and  promulged,  may  be  called  The  Cove- 
nants. 

This  was  eminently  a  covenant  of  promise.  It  con- 
tained that  great  and  glorious  promise,  which  is  the  sub- 
stance of  the  gospel,  that  the  Lord  would  be  a  God  to 
him  and  to  his  seed,  through  that  Saviour,  in  whom  all  the 
families  of  the  earth  should  be  blessed.  This  covenant 
with  Abraham  was  repeated  to  Isaac  and  to  Jacob ;  and 
afterward  proclaimed  to  the  nation  of  the  Jews;  it  was 
illustrated  and  explained  by  the  prophets,  and  still  more 
fully  displayed  and  confirmed  by  the  gospel.  This  was 
properly  the  covenant  of  grace ;  and  it  embraced  all  be- 
lievers of  all  nations,  as  well  as  the  natural  descendants  of 
Abraham.  "As  many  as  are  of  the  faith  are  blessed 
with  faithful  Abraham."  "  They  who  are  Christ's,  are 
Abraham's  seed,  and  heirs  according  to  the  promise." 
"  The  blessing  of  Abraham,"  that  God  would  be  a  God 
to  him  and  his  seed,  "  is  come  on  the  Gentiles  through 
Jesus  Christ." 

Now  the  Apostle  observes,  that  the  Gentiles  were 
strangers  to  this  covenant  of  promise.  The  discovery  of 
it,  until  the  Saviour  came,  was  almost  wholly  confined  to 
the  Jews.  How  unhappy  was  the  condition  of  the  Gen- 
tile world,  in  those  dark  and  benighted  ages,  which  pre- 
ceded the  gospel !  They  knew  the  judgment  of  God,  that 
sinners  like  them,  were  worthy  of  death ;  but  knew  not 
the  way  of  pardon  and  peace. ,  They  had  only  a  general 
apprehension  of  God's  goodness,  not  any  express  promise, 

25 


194  AN    EXPOSITION    OF    THE  Serm.  XIII. 

on  which  to  ground  their  hope.  Most  of  them  had  such 
absurd  notions  of  the  divine  character,  and  such  faint  con- 
ceptions of  futurity,  that  they  sank  down  into  an  unfeel- 
ing stupidity.  "  They  walked  in  the  vanity  of  their  mind, 
having  their  understanding  darkened,  being  alienated  from 
the  life  of  God  through  the  ignorance  that  was  in  them 
because  of  the  blindness  of  their  hearts,  and  being  past 
feeling,  gave  themselves  over  to  work  all  uncleanness  with 
greediness." 

Happy  are  we  in  a  full  discovery  of  the  covenant  of 
grace.  In  the  gospel  which  is  come  to  us,  the  blessings 
of  pardon  and  eternal  life  are  more  expressly  promised, 
and  that  faith  and  repentance,  which  are  the  conditions  of 
those  blessings,  are  more  clearly  stated,  than  they  were  in 
former  dispensations.  And  if  we,  who  are  acquainted 
with  the  terms  and  the  promises  of  the  covenant,  finally 
reject  them,  our  case  will  be  far  more  wretched  than  theirs 
who  were  strangers  to  them.  "  It  had  been  better  for  us 
not  to  have  known  the  way  of  righteousness,  than  after  we 
have  known  it,  to  turn  from  the  holy  commandment  de- 
livered unto  us."  Let  us  then  flee  for  refuge  to  lay  hold 
on  the  hope  set  before  us.     I  proceed  to  observe, 

VI.  The  Gentiles  are  said  to  "have  had  no  hope." 
They  had  no  clear  and  distinct  hope  of  a  future  existence. 

Many  of  them  scarcely  believed,  or  even  thought  of  a 
life  beyond  this.  They  had  no  apprehension,  hardly  the 
idea  of  a  restoration  of  the  body.  Those  who  believed 
a  future  state,  had  but  obscure,  and,  some  of  them  very 
absurd  conceptions  of  it.  Still  more  ignorant  were  they, 
of  the  qualifications  necessary  for  happiness  after  death. 
Some  discovery  of  these  important  matters  was  made  by 
the  Jewish  revelation ;  but  it  is  by  the  gospel  only  that 
life  and  immortality  are  brought  to  light. 

This  elucidates  and  confirms   the  arrangements,  which 


Chap.  II.  11,  12.      EPISTLE    TO    THE    EPHESIANS.  195 

reason  suggests,  in  favour  of  a  future  state ;  such  as  the 
present  unequal  distribution  of  rewards  and  punishments ; 
our  natural  capacity  for  higher  improvements  than  our 
condition  in  this  world  will  permit;  the  impossibility  that 
such  as  die  young  should  ever  answer  the  purposes  of  a 
rational  existence,  unless  they  exist  in  another  state ;  the 
ardent  desire  of  immortality  which  is  implanted  in  every 
breast,  and  which  sensibly  operates  in  all,  except  where  it 
is  overpowered  by  corrupt  principles  and  vicious  habits. 
And  besides  these ;  it  has  made  explicit  declarations  and 
promises  of  the  resurrection  of  the  body  and  a  future  ex- 
istence, and  confirmed  them  by  a  plain,  obvious  fact,  the 
resurrection  and  ascension  of  Jesus  Christ,  the  Son  of 
God,  and  a  teacher  sent  from  him. 

It  has  not  only  taught  us  in  general,  that  there  will  be 
another  life,  but  has  informed  us  of  many  important  cir- 
cumstances relating  to  it;  particularly,  that,  in  some  un- 
known period  of  duration,  there  will  be  an  end  of  the 
human  succession,  and  of  the  probationary  existence  of 
mankind ;  that  then  will  commence  a  general  judgment  of 
the  world ;  that  unto  this  judgment  will  be  brought  every 
work  of  man,  with  every  secret  thing ;  that  rewards  and 
punishments  will  be  dispensed  according  to  men's  different 
characters,  and  proportioned  to  their  different  degrees  of 
holiness,  or  wickedness;  that,  in  the  conclusion  of  the 
judgment,  the  wicked  will  go  away  into  everlasting  pun- 
ishment, and  the  righteous  into  life  eternal. 

We  have  now  a  glorious  hope  set  before  us.  Guilty 
and  unworthy  as  we  are,  we  may  be  reconciled  unto  God 
by  the  death,  and  saved  by  the  life  of  Jesus.  So  rich  and 
extensive  is  the  grace  revealed  in  the  gospel,  that  a  con- 
sciousness of  past  guilt  is  no  just  ground  of  discourage- 
ment to  those  who  feel  the  workings  of  godly  sorrow, 
and  the  resolutions  of  new  obedience.     "  The  righteous- 


196  AN    EXPOSITION    OF    THE  Serm.  XIII. 

ness  of  God,  through  the  faith  of  Christ  is  unto  all,  and 
upon  all  them  who  believe,  and  there  is  no  difference." 

Do  we  think  with  compassion  and  concern  on  the  case 
of  those,  who  know  not  the  way  of  peace,  and  have  no 
hope  ?  Let  us  not  then  despise  the  glorious  hope  pro- 
posed to  us,  but  receive  it  with  thankfulness  and  joy.  In 
a  way  of  repentance  toward  God,  and  faith  toward  our 
Lord  Jesus  Christ,  the  gospel  sets  before  us  the  hope  of 
a  glorious  immortality  ;  but  if  we  continue  in  unbelief 
and  impenitence,  we  can  have  no  part  in  the  matter.  Are 
there  not  many,  who,  if  they  were  to  speak  seriously, 
must  confess,  that  by  the  terms  of  the  gospel,  they  are 
excluded  from  the  blessedness  proposed  ?  Will  you  live, 
as  the  Gentiles  formerly  lived,  without  hope  1  Will  you 
put  yourselves  in  a  condition  worse  than  theirs,  when  you 
enjoy  so  high  advantages'?  Will  you  turn  the  means  of 
hope  into  occasions  of  present  guilt  and  future  despair  ? 
Lay  hold  on  this  hope,  while  it  is  within  your  reach ;  seek 
for  eternal  life  by  a  patient  continuance  in  well  doing; 
give  diligence  to  the  full  assurance  of  hope  to  the  end ; 
be  not  slothful,  but  followers  of  them,  who  through  faith 
and  patience  inherit  the  promises. 

VII.  The  last  character  of  these  Gentiles  is,  that 
"  they  were  without  God  in  the  world."  They  were 
Atheists  in  a  world,  in  which  God  was  manifest. 

The  heathens  generally  had  some  apprehension  of  a 
Deity;  but  they  were  without  a  knowledge  of  the  one 
true  God,  and  without  a  just  idea  of  his  character.  They 
did  service  to  them,  who  by  nature  were  no  gods ;  or,  if 
they  knew  something  of  God,  yet  "  they  glorified  him  not 
as  God,  neither  were  thankful,  but  became  vain  in  their 
imaginations,  and  changed  the  truth  of  God  into  a  lie,  and 
worshipped  and  served  the  creature  more  than  the  Cre- 
ator, who  is  blessed  forever." 


Chap.  II.  11,  12.       EPISTLE    TO    THE    EPHESIAXS.  197 

To  us,  who  have  been  early  taught  the  existence  and 
government  of  one  Supreme,  all-perfect  Being,  nothing  is 
more  unaccountable,  than  the  atheism  and  idolatry,  which 
have  appeared  in  the  world.  To  us  it  is  astonishing,  that 
any  should  deny  the  existence  of  an  eternal,  independent 
power,  and  ascribe  to  chance  and  fate  all  the  things  which 
we  behold ;  and  no  less  astonishing,  that  any  should  imagine 
the  Godhead  to  be  like  unto  gold  and  silver  and  stone, 
graven  by  art  and  man's  device. 

But  while  we  condemn  the  atheist  and  the  idolater,  let 
us  take  heed  lest  we  also  fall  under  the  same  condemnation. 
Many,  who  profess  to  know  God,  in  works  deny  him. 
Many,  who  would  not  kneel  to  a  graven  image,  or  pros- 
trate themselves  before  the  rising  sun,  still  serve  the  crea- 
ture more  than  the  Creator,  love  mammon  more  than 
God,  and  are  governed  more  by  their  own  lusts  than  by 
his  will. 

However  clearly  you  can  demonstrate  the  existence 
and  providence  of  God,  and  whatever  rational  sentiments 
you  entertain  concerning  his  character  and  government, 
if  you  seek  not  his  favour  with  your  whole  heart,  and  in 
preference  to  every  worldly  interest ;  if  you  forget  him 
in  your  ordinary  concerns,  and  acknowledge  him  not  in 
your  daily  wants  and  supplies;  if  you  neglect  to  maintain 
communion  with  him  by  meditation,  thanksgiving  and 
prayer;  if  you  indulge  a  temper,  and  pursue  a  course, 
contrary  to  his  will ;  you  are  as  really,  as  the  atheist, 
without  God  in  the  world.  While  you  condemn  those, 
who,  in  contradiction  to  the  plainest  evidence,  say,  there 
is  no  God,  how  will  you  justify  yourselves,  who  in  con- 
tradiction to  your  own  belief,  live  as  if  there  were  no 
God? 

There  are  more  atheists  in  the  world,  than  profess 
themselves  such.     "  The  transgression  of  the  wicked  saith, 


198  AN    EXPOSITION    OF   THE  Serm.  XIII. 

there  is  no  fear  of  God  before  his  eyes."  How  unac- 
countable is  the  stupidity  of  sinners !  God  is  not  far  from 
them  :  He  loads  them  with  blessings,  satisfies  them  with 
good,  fills  them  with  gladness ;  yet  they  know  him  not, 
or  will  not  regard  him.  This  God  calls  the  heavens  to 
behold  with  astonishment :  "I  have  nourished  and 
brought  up  children,  but  they  have  rebelled  against  me. 
The  ox  knoweth  his  owner,  and  the  ass  his  master's  crib ; 
but  Israel  doth  not  know,  my  people  doth  not  consider. 
Who  hath  heard  such  a  thing  ?  Hath  a  nation  changed 
her  gods,  which  yet  are  no  gods  ?  But  my  people  hath 
changed  their  glory  for  that  which  doth  not  profit.  They 
have  forsaken  me,  the  fountain  of  living  water,  and  have 
hewed  them  out  broken  cisterns,  which  can  hold  no  water." 
Let  us  lament  the  atheism  and  idolatry  of  our  own 
hearts.  Since  we  know  God,  let  us  glorify  him  as  God, 
by  thankfulness  and  obedience.  Let  us,  by  the  discov- 
eries of  his  character  made  before  our  eyes,  and  the 
exercises  of  his  goodness  which  we  daily  experience,  be 
persuaded  to  present  ourselves  living  sacrifices,  holy  and 
acceptable  to  him ;    for  this  is  our  reasonable  service. 


Chap.  II.  13-18.      EPISTLE    TO    THE    EPHESIANS.  199 


SERMON   XIV. 

Ephesians  ii.  13-18. — But  now  in  Christ  Jesus,  ye  who 
sometime  were  far  off  are  made  nigh  by  the  blood  of 
Christ.  For  he  is  our  peace,  who  hath  made  both  one, 
and  hath  broken  down  the  middle  wall  of  partition  be- 
tween us  ;  having  abolished  in  his  flesh  the  enmity,  even 
the  law  of  commandments  contained  in  ordinances,  for 
to  make  in  himself  of  twain  one  new  man,  so  making 
peace  ;  and  that  he  might  reconcile  both  unto  God  in 
one  body  by  the  cross,  having  slain  the  enmity  thereby  ; 
and  came  and  preached  peace  to  you  which  were  afar  off, 
and  to  them  that  were  nigh.  For  through  him  we  both 
have  access  by  one  Spirit  unto  the  Father. 

In  the  preceding  verses,  the  Apostle  reminds  the  Gen- 
tile believers  in  Ephesus,  in  what  respects  they  had  for- 
merly lived  at  a  distance  from  God.  They  were  Gentiles 
in  the  flesh ;  they  were  by  Jews  despised,  as  not  having 
the  mark  and  sign  of  God's  people;  they  were  without 
the  knowledge  of  Christ ;  they  were  excluded  from  the 
privilege  of  worshipping  God  in  his  sanctuary;  they 
were  strangers  to  the  gracious  promise  of  the  covenant ; 
they  had  no  sure  hope  of  a  future  life ;  and  they  were 
without  God  in  the  world. 

In  the  words  now  read,  he  describes  that  happy  state  of 
nearness  to  God,  into  which  they  were  brought  by  the 
gospel.  He  says,  verse  13,  "  Ye  who  sometimes  were  far 
off,  are  made  nigh  by  the  blood  of  Christ."     The  circum- 


200  AX    EXPOSITION    or    THE  germ.  XIV. 

stances  of  this  nearness  he  distinctly  illustrates  in  the  fol- 
lowing words,  which  we  will  now  open  and  apply. 

I.  They  were  brought  within  the  church  of  God,  and  ad- 
mitted to  equal  privileges  with  his  ancient  people  the  Jews. 

The  seed  of  Abraham  were  the  people,  whom  God 
chose,  and  whom  he  caused  to  approach  near  to  himself. 
To  them  he  showed  his  statutes  and  his  judgments ;  he 
dealt  not  so  with  any  other  nation.  The  Gentiles  he  left 
afar  off  from  him.  "  But  now,"  says  the  Apostle,  "  these 
are  made  nigh  in  Christ,"  as  well  as  the  Jews.  "  Christ 
is  our  peace."  He  has  made  a  peace ;  a  union  between 
Jews  and  Gentiles.  "  He  has  made  both  to  be  one." 
He  has  formed  them  into  one  church,  and  given  them  an 
equal  share  in  gospel  privileges,  so  that  one  has  no  pre- 
eminence above  the  other.  Christ  says,  "  I  lay  down  my 
life  for  the  sheep ;"  not  merely  for  those  of  the  ancient 
fold  ;  "  for  I  have  other  sheep,  which  are  not  of  this  fold : 
them  also  I  must  bring,  and  they  shall  hear  my  voice,  and 
there  shall  be  one  fold  and  one  shepherd." 

"  He  has  broken  down  the  middle  wall  of  partition 
which  was  between  us."  He  has  abolished  the  ceremonial 
law,  which  was  a  wall  of  separation  between  Jews  and  other 
nations.  The  Apostle  alludes  to  the  wall  in  the  temple, 
which  divided  the  court  of  the  Gentiles  from  the  holy 
place,  where  the  Jews  were  allowed  to  worship.  On  this 
wall,  Josephus  says,  it  was  written,  "  that  no  alien  might 
go  through  it." 

The  Apostle  adds,  "  Christ  hath  abolished  in  his  flesh 
the  enmity,  even  the  law  of  commandments,  contained  in 
ordinances,  to  make  in  himself  of  twain  one  new  man,  so 
making  peace"  between  them.  That  which  made  the 
enmity,  or  separation  between  Jews  and  Gentiles  was  the 
law  of  ceremonies  and  ordinances;  for  these  were  pecu- 
liar to  the  Jews;  uncircumcised  Gentiles  were  not  ad- 


Chap.  II.  13-18.      EPISTLE    TO    THE    EPHESIANS.  201 

mitted  to  them.  These  Christ  has  abolished  in  his  flesh. 
The  great  intention  of  them  was  to  prefigure  Christ's  suf- 
ferings in  the  flesh  for  the  sins  of  the  world.  When  he 
offered  himself  on  the  cross,  he  abolished  these  ordinances 
as  being  no  longer  of  use,  and  thus  removed  the  enmity, 
or  the  occasion  of  distinction  between  Jews  and  Gentiles. 
So  the  Apostle  says  in  his  epistle  to  the  Colossians.  "  He 
hath  made  peace  through  the  blood  of  the  cross,  and  hath 
blotted  out  the  hand-writing  of  ordinances,  which  was 
against  us"  Gentiles,  "  and  hath  taken  it  out  of  the  way, 
having  nailed  it  to  the  cross." 

As  the  death  of  Christ  was  designed  alike  for  the  bene- 
fit of  all  nations,  so  when  he  removed  the  law  of  ceremo- 
nies given  to  the  Jews,  he  instituted  a  more  simple  way  of 
worship,  which  should  be  common  to  Gentiles,  as  well  as 
Jews.  As  he  made  no  distinction  between  them  in 
the  design  of  his  death,  so  he  would  allow  none  to  be 
made  in  regard  of  the  privileges  of  his  worship ;  but 
would  reconcile  both  in  one  body. 

You  here  see,  and  you  ought  to  remember,  that  one 
great  design  of  Christ's  death  was  to  abolish  former  dis- 
tinction, to  unite  all  nations  in  one  church,  and  to  create 
in  himself  one  new  man,  so  making  peace.  He  has  pur- 
chased the  church  with  his  blood,  and  his  church  is  one. 
Though,  for  the  convenience  of  worship,  it  may  be  divided 
into  many  members,  still  it  is  one  body  in  him.  He  is  the 
head  of  the  church,  and  the  Saviour  of  the  body. 

Hence  it  follows,  that  all  contentions,  divisions,  and 
separations  in  the  church  of  Christ,  are  a  direct  opposi- 
tion to  the  design  of  his  death.  As  the  members  of  a 
particular  church  ought  to  walk  together  in  peace,  so  par- 
ticular churches  should  maintain  communion  with  one 
another.  They  should  co-operate  in  building  up  the  great 
kingdom  of  their  common  Lord,  until  they  all  come  in  the 

26 


202  AN    EXPOSITION    OF    THE  Serm.  XIV. 

unity  of  the  faith  and  of  the  knowledge  of  the  Son  of 
God,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ.  Christians  may  entertain  different  opinions  in  the 
less  important  doctrines  of  the  gospel,  and  may  practice 
different  usages  in  the  worship  of  God ;  but  as  long  as 
they  hold  the  head,  on  which  all  the  members  depend  and 
as  long  as  they  call  on  the  name  of  the  same  Lord  Jesus 
Christ,  they  should  regard  and  treat  each  other  as  fellow 
members  in  him. 

Most  of  the  churches  planted  by  the  Apostles,  consisted 
both  of  Jews  and  Gentiles.  These,  having  been  differ- 
ently educated,  and  still  retaining  some  of  their  ancient 
habits  often  fell  into  troublesome  contentions.  But  in 
these  cases  Paul  always  inculcated  forbearance,  condescen- 
sion and  charity.  While  he  required  the  churches  to  purge 
out  the  openly  wicked  and  ungodly,  he  cautioned  believers, 
not  to  judge  and  condemn  one  another  for  circumstantial 
differences,  and  exhorted  them,  wherein  they  were  agreed, 
to  walk  by  the  same  rule. 

If  we  separate  from  the  communion  of  our  brethren 
for  differences,  which  enter  not  into  the  essence  of  religion  ; 
or  if  we  renounce  fellowship  with  particular  churches, 
which  still,  we  have  reason  to  hope,  Christ  has  owned  and 
blessed,  we  not  only  oppose  the  plain  instructions  of  the 
gospel,  but  counteract  one  great  design  of  Christ's  death, 
which  was  to  destroy  all  enmity,  and  reconcile  his  disci- 
ples in  one  body. 

It  is  the  duty  of  all  Christians  to  excite  one  another  to 
love  and  good  works,  and  to  unite  in  advancing  the  com- 
mon interest  of  pure  religion.  They  are  to  seek,  not 
merely  their  own  profit,  but  the  profit  of  many.  They 
are  not  only  to  consult,  each  one  his  own  personal  edifica- 
tion ;  but  to  study  the  things  which  make  for  peace,  and 
the  things  wherewith  they  may  edify  one  another. 


Chap.  II.  13-18.      EPISTLE    TO    THE    EPHESIANS.  203 

II.  These  Ephesians  were  brought  near  to  God,  as 
they  were  admitted  to  enjoy  the  gospel,  which  is  a  dispen- 
sation of  grace  and  peace. 

The  Apostle  says,  "  Christ  came  and  preached  peace 
to  you  who  were  afar  off,  and  to  them  that  are  near." 
Christ  came  to  the  Ephesians,  not  personally,  but  by  the 
ministry  of  his  Apostles,  and  preached  pardon  and  salva- 
tion to  them,  as  well  as  to  the  Jews. 

If  it  is  a  happiness  to  enjoy  peace  with  God,  it  is  a 
privilege  to  hear  it  proclaimed,  its  nature  explained,  and 
its  terms  proposed.  "  Blessed  are  the  people  who  know 
the  joyful  sound."  "  How  beautiful  are  the  feet  of  him 
that  bringeth  good  tidings,  that  publisheth  peace,  that 
bringeth  glad  tidings  of  good,  that  publisheth  salvation, 
that  saith  unto  Zion,  Thy  king  reigneth." 

As  the  Jews  were  said  to  be  near  to  God,  because  to 
them  pertained  the  giving  of  the  law  and  the  service  of 
the  sanctuary;  so  these  Gentiles  were  now  said  to  be 
made  nigh,  because  to  them  was  preached  the  gospel  of 
peace,  and  the  offer  of  salvation  through  a  Redeemer. 

If  they  were  near  to  God  in  the  enjoyment  of  Paul's 
ministry,  we  also  are  near;  for  to  us  are  committed  the 
truths  taught  by  his  ministry.  The  doctrines  which  the 
Apostles  preached,  are  contained  in  their  writings.  These, 
through  the  good  providence  of  God,  are  in  our  posses- 
sion :  we  may  consult  them  in  the  hours  of  retirement ; 
we  may  hear  them  opened  and  applied  in  the  sanctuary 
of  God.  We  need  not  say,  "  Who  shall  ascend  into  hea- 
ven to  bring  Christ  down  from  above  1  Or,  Who  shall 
descend  into  the  deep,  to  bring  Christ  up  from  the  dead  ?" 
For  the  word  is  nigh  us,  even  that  same  word  of  salva- 
tion which  Christ  preached,  first  in  his  own  person,  and 
then  by  the  ministry  of  his  Apostles.  We  are  the  people, 
who  know  the  joyful  sound,  and  to  whom  peace  through 


204  AN    EXPOSITION    OF    THE  Serm.   XIV. 

Jesus  Christ  is  proclaimed.  God  has  brought  us  near  to 
himself,  to  do  his  service  in  the  tabernacle.  He  has  sent 
to  us  the  gospel  of  his  Son  :  in  the  midst  of  us  he  has 
established  his  churches :  we  are  invited  to  behold  the 
beauty  of  the  Lord,  and  to  inquire  in  his  temple. 

Our  high  privileges  are  not  the  effects  of  our  own  pre- 
vious choice,  but  of  God's  sovereign  grace.  He  has  re- 
vealed to  us  those  glorious  things,  which  are  hidden  from 
millions  of  our  fellow  sinners.  Why  is  it  so?  We  can 
only  say,  "  So  it  seemed  good  in  his  sight." 

Let  us  remember,  however,  that  to  whom  much  is 
given,  of  them  much  will  be  required.  The  nearer  we 
are  brought  to  God,  the  farther  shall  we  be  banished  from 
him,  if  we  despise  his  grace.  So  our  Lord  says  to  Caper- 
naum, in  which  he  often  preached  and  did  works ;  "  Thou, 
Capernaum,  which  art  exalted  to  heaven,  shalt  be  cast 
down  to  hell;  for  if  the  mighty  works  which  have  been 
done  in  thee,  had  been  done  in  Sodom,  it  would  have  re- 
mained until  this  day.  Therefore  it  shall  be  more  tolera- 
ble for  Sodom  in  the  day  of  judgment,  than  for  thee." 

III.  Among  these  Ephesians,  many  were  brought  near 
to  God  by  the  renovation  of  their  souls  after  his  image. 

The  Apostle  says  to  them,  "  In  Christ  ye  are  made 
nigh,  for  he  is  our  peace,  who  hath  made  both  one,  and 
hath  abolished  the  enmity,  to  make  in  himself  of  twain  one 
new  man." 

It  was  the  design  of  the  gospel,  not  only  to  unite  Jews 
and  Gentiles  in  one  church,  but  to  make  them  new  men, 
that  they  might  walk  in  newness  of  life.  Accordingly  the 
Apostle,  in  the  fourth  chapter,  observes,  that  they  had 
been  taught,  as  the  truth  is  in  Jesus,  that  they  should  put 
off,  concerning  their  former  conversation,  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts,  should  be 
renewed  in  the  spirit  of  their  mind,  and  should  put  on  the 


Chap.  II.  13-18.      EPISTLE    TO    THE    EPHESIANS.  205 

new  man,  which,  after  God,  is  created  in  righteousness 
and  true  holiness.  The  old  man  signifies  those  evil  habits 
which  they  had  long  indulged  in  their  Heathenism.  The 
new  man  is  that  life  of  holiness  and  righteousness  which 
the  gospel  requires.  This  is  called  true  holiness,  and  a 
renewal  of  the  spirit,  in  distinction  from  those  outward 
forms  in  which  Jews,  as  well  as  Heathens,  had  once 
rested. 

Now,  when  we  are  renewed  in  the  spirit  of  the  mind, 
and  made  holy  in  the  hidden  man  of  the  heart,  then  we 
are  brought  near  to  God.  All  habitual  sinners,  how  near 
soever  in  their  visible  privileges,  are  in  their  hearts  far 
from  him.  They  have  in  them  a  carnal  mind,  which  is 
enmity  against  God,  and  will  not  be  subject  to  his  law. 
They  are  enemies  in  their  minds  by  wicked  works.  They 
may  profess  to  know  God ;  but  in  works  they  deny  him, 
being  abominable  and  disobedient,  and  unto  every  good 
work  reprobate.  But  true  Christians  are  nigh  to  God,  as 
they  are  partakers  of  his  nature,  renewed  after  his  image, 
and  conformed  to  his  character. 

If  the  enjoyment  of  the  gospel  brings  us  near  to  God, 
the  efficacy  of  the  gospel  on  our  souls  brings  us  nearer 
still ;  for  this  assimilates  us  to  him.  We  may  be  near  to 
him  in  external  privileges,  and  yet  be  far  off  in  the  dispo- 
sition of  our  minds.  There  are  those,  who  draw  near  to 
God  with  their  mouths,  when  their  hearts  are  far  from 
him.  If  we  not  only  profess  the  word  of  truth,  but  are 
born  of  this  incorruptible  seed,  this  word,  which  liveth 
and  abideth  for  ever,  and  have  purified  our  souls  in  obey- 
ing the  truth ;  then  we  may  properly  be  said  to  be  made 
nigh  to  God.  While  we  walk  in  the  light,  as  he  is  in  the 
light,  we  have  fellowship  with  him.  When  we  dwell  in 
love,  we  dwell  in  God  and  he  in  us,  for  he  is  love. 

Let  us  not  content  ourselves  with  a  professed  and  visi- 


206  AN   EXPOSITION   OF   the  Serm.  XIV. 

ble  nearness  to  God,  but  seek  a  spiritual  union  with  him 
in  a  participation  of  the  divine  nature.  Let  us  walk  with 
him  in  the  exercise  of  faith  and  love,  in  the  contemplation 
of  his  perfections,  in  a  sense  of  his  presence,  and  in  the 
observance  of  his  commands.  When  we  are  renewed  in 
the  spirit  of  the  mind,  and  walk  in  newness  of  life,  we 
may  be  said  to  come  nigh  to  God ;  for  then  we  are  like 
him,  and  enjoy  communion  with  him. 

IV.  This  nearness  to  God  farther  implies  a  state  of 
peace  with  him. 

The  Apostle  here  speaks,  not  only  of  a  reconciliation 
between  Jews  and  Gentiles,  but  of  a  reconciliation  of  both 
unto  God.  "  Christ  hath  abolished  the  enmity,  that  he 
might  make  in  himself  of  twain  one  new  man,  and  that  he 
might  reconcile  both  unto  God  in  one  body  by  the  cross." 

As  sinners  are  enemies  to  God  in  their  minds,  so  they 
are  objects  of  his  holy  displeasure.  He  is  angry  with 
them  every  day.  And  his  salvation  is  far  from  them. 
They  say  unto  God,  "  Depart  from  us,  for  we  desire  not 
the  knowledge  of  thy  ways."  And  a  sentence,  correspond- 
ing with  this  language  of  their  hearts,  is  prepared  for 
them ;  "  Depart  from  me,  ye  workers  of  iniquity  ;  I  know 
you  not."  But  when  they  return  to  God  by  repentance, 
then  his  anger  is  turned  away,  and  the  sentence  is  revoked. 
When  their  enmity  is  slain,  and  their  self-exalting  thoughts 
are  humbled,  then  God  receives  them  graciously  and  loves 
them  freely ;  he  is  merciful  to  their  unrighteousness,  and 
remembers  their  sins  no  more.  "  Being  justified  by  faith, 
they  have  peace  with  God  through  Jesus  Christ."  They 
are  interested  in  that  gracious  promise,  "  I  will  be  a  God 
and  a  Father  to  you ;  and  ye  shall  be  my  sons  and 
daughters."  There  is  no  condemnation  to  them,  because 
they  are  in  Christ  Jesus,  and  they  walk  not  after  the  flesh, 
but  after  the  Spirit 


Chap.  II.  13-18.    EPISTLE    TO    THE    EPHESIANS.  207 

This  reconciliation  is  effected  "by  the  blood  of"  Christ 
shed  on  "  the  cross."  "  The  chastisement  of  our  peace 
was  laid  on  him."  "  He  suffered  for  our  sins,  the  just  for 
the  unjust,  that  he  might  bring  us  to  God."  And  "  God 
makes  us  accepted  in  the  Beloved."  "  He  is  in  Christ 
reconciling  the  world  to  himself,  not  imputing  their  tres- 
passes." Happy  is  the  believer  thus  brought  near  unto 
God.  "  Blessed  is  the  man,  whose  transgressions  are 
thus  forgiven,  and  his  sins  covered.  Blessed  is  the  man, 
to  whom  the  Lord  imputeth  not  iniquity,  and  in  whose 
spirit  there  is  no  guile."  He  looks  back  with  astonish- 
ment on  his  former  state  of  estrangement  from  God,  and 
on  the  false  security  which  he  felt,  while  all  his  sins  were 
unpardoned,  and  his  guilty  soul  exposed  to  eternal  con- 
demnation. He  meditates  with  thankful  admiration  on 
the  mercy  of  God,  which  has  brought  him  within  the 
sound  of  the  gospel,  has  awakened  his  attention  to  the 
danger  of  his  condition  and  to  the  relief  provided,  and  has 
given  him  repentance  and  the  remission  of  sins.  He 
views  with  delight  the  face  of  a  reconciled  God,  and  finds 
pleasure  in  the  consciousness  of  a  heart  reconciled  to  him. 
He  looks  forward  with  the  joy  of  hope  to  that  day,  when 
he  shall  be  admitted  still  nearer  to  God,  and  shall  mingle 
with  saints  and  angels  in  his  presence,  where  is  fulness  of 
joy  and  pleasures  for  evermore. 

V.  Another  circumstance  of  the  nearness  mentioned  in 
the  text,  is  access  to  God,  in  Prayer.  "  Through  Christ 
reconciling  us  to  God,  we  both  have  access  unto  the  Father." 

The  Jews  drew  near  to  God  by  the  sacrifices  of  beasts ; 
we  may  come  nearer  to  him  by  the  sacrifice  of  Christ. 
Of  this  the  legal  sacrifices  were  but  types,  and  from  this 
they  derived  all  their  virtue.  And  "if  the  blood  of 
beasts,  sprinkling  the  unclean,  sanctified  to  the  purifying 
of  the  flesh,  how  much  more  shall  the  blood  of  Christ, 


208  AN    EXPOSITION   OF   THE  Serm.  XIV. 

who  through  the  eternal  Spirit  offered  himself  without 
spot  to  God,  purge  our  conscience  from  dead  works  to 
serve  the  living  God  ?" 

The  high  priest  under  the  law,  having  offered  sacrifice 
for  the  sins  of  the  people,  entered  by  the  blood  of  this 
sacrifice  into  the  most  holy  place,  to  make  intercession  for 
them ;  and  while  he  interceded  for  them  there,  they  were 
praying  without.  But  Christ  by  his  own  blood  has  en- 
tered into  heaven  to  appear  in  the  presence  of  God  for 
us ;  and  by  his  blood  we  now  have  boldness  to  enter  into 
the  holiest  in  that  new  and  living  way,  which  he  has  con- 
secrated. Since  we  have  such  an  high  priest  over  the 
house  of  God,  we  may  come  boldly  to  his  seat,  and  obtain 
mercy,  and  find  grace  to  help  in  time  of  need. 

Such  is  the  grace  of  the  gospel,  that  it  calls  sinners, 
under  an  awakening  sense  of  guilt,  to  apply  unto  God,  as 
a  God  of  mercy  in  Christ  Jesus,  and  gives  them  reason  to 
hope,  that  their  application  will  not  be  in  vain.  But  there 
is  a  peculiar  sense,  in  which  true  believers  come  nigh  to 
him.  They  have  those  promises  of  assistance  and  accept- 
ance, which  others  cannot  appropriate.  The  Apostle 
says,  "  Through  Christ  we  have  access  by  faith  into  this 
grace,  in  which  we  stand,  and  rejoice  in  hope  of  the  glory 
of  God."  "  In  him  we  have  boldness  and  access  with 
confidence  by  the  faith  of  him."  "  The  Spirit  helpeth 
our  infirmities,  and  maketh  intercession  for  us  according 
to  the  will  of  God." 

What  a  high  privilege  do  Christians  enjoy  ?  They 
come  daily  to  God  in  prayer  and  praise.  They  tell  him 
their  wants,  thank  him  for  his  bounties,  and  solicit  farther 
supplies.  They  come  to  him  in  the  name  of  a  Me- 
diator, who  has  purchased  for  them  all  the  blessings 
which  they  need.  They  come  to  him  as  a  covenant  God, 
who  has  promised  that  he  will  never  forsake  them. 


Chap.  II.  13-18.       EPISTLE    TO    THE    EPHESIANS.  209 

When  they  have  such  a  clear  and  sensible  view  of  God's 
holiness,  wisdom,  power  and  grace,  as  awakens  their  pious 
affections,  raises  them  above  earthly  things,  collects  and 
fixes  their  thoughts,  and  excites  more  ardent  desires  of 
heaven,  greater  aversion  to  sin,  and  more  active  resolu- 
tions for  duty,  then  may  they  be  said  to  draw  near  to  God 
with  the  heart.  Then  they  enjoy  spiritual  communion 
with  him.  The  Psalmist  experienced  in  the  sanctuary 
such  an  intercourse  with  God  as  this.  There  he  saw 
God's  power  and  glory,  and  felt  the  communications  of 
divine  light  and  love.  This  one  thing  he  desired,  that  he 
might  dwell  in  the  house  of  the  Lord  all  the  days  of  his 
life.  This  was  his  language.  "  Whom  have  I  in  heaven 
but  thee  ?  There  is  none  upon  earth  that  I  desire  besides 
thee.  It  is  good  for  me  to  draw  near  to  God.  I  have 
put  my  trust  in  him." 

VI.  Another  important  circumstance  of  nearness  to 
God,  is  the  presence  of  his  Holy  Spirit. 

The  Apostle  says,  "  We  have  access  by  the  Spirit  unto 
the  Father." 

The  grace  of  the  Spirit  was  granted,  for  the  support 
and  comfort  of  good  men  under  the  Old  Testament. 
David  prays,  "  Take  not  thy  Holy  Spirit  from  me ;  uphold 
me  with  thy  free  Spirit."  But  under  the  gospel,  which  is  a 
ministration  of  the  Spirit,  it  is  more  explicitly  promised  and 
more  amply  afforded.  "  God  has  shed  forth  the  Spirit  abun- 
dantly through  Jesus  Christ."  The  Spirit  not  only  makes  oc- 
casional visits  to,  but  takes  a  stated  residence  with  humble 
believers.  They  are  his  habitation,  his  temples.  They  walk 
in  him,  and  are  led  by  him.  By  him  they  are  sanctified, 
strengthened  and  comforted.  He  helps  their  infirmities  in 
prayer,  witnesses  to  their  adoption,  and  preserves  them  unto 
salvation.  Christ  says  to  his  disciples,  "  If  any  man  love  me, 
him  will  my  Father  love,  and  we  will  come  and  make  our 

27 


210  AN   EXPOSITION    OF    THE  Serm.  XIV. 

abode  with  him."     This  spake  he  of  the  Spirit,  which  the 
Father  would  send  in  his  name. 

Happy  is  the  good  Christian  in  this  nearness  to  God. 
Sensible  of  his  own  weakness,  he  rejoices  in  Christ,  in 
whom  all  fulness  dwells,  and  of  whose  fulness  he  may  re- 
ceive even  grace  for  grace.  Paul,  when  he  felt  his  weak 
ness,  found  himself  strong.  He  took  pleasure  in  infirmities 
because  the  power  of  Christ  rested  upon  him.  He  was 
contented  in  every  state  :  he  knew  both  how  to  be  abased, 
and  how  to  abound.  Through  Christ  strengthening  him 
he  could  do  all  things.  When  he  was  crucified  with 
Christ,  he  was  still  alive,  because  Christ  lived  in  him. 
He  acknowledged,  that  by  God's  grace  he  was  made  what 
he  was ;  and  he  could  say,  the  grace  bestowed  on  him 
was  not  in  vain.  He  laboured  the  more  abundantly ;  yet 
not  he,  but  the  grace  of  Christ  that  was  with  him. 

To  judge  then,  whether  we  have  the  Spirit  dwelling  in 
us,  we  must  inquire,  whether  the  works  of  the  Spirit  can 
be  found  in  us.  Paul  laboured  abundantly,  was  constant 
in  duty,  contented  in  every  condition,  humble  in  his 
thoughts  of  himself.  We  then  have  the  best  proof,  that 
the  grace  of  God  is  with  us,  when  we  can  trace  its  happy 
effects. 

I  have  now  opened  to  you  the  severaj  circumstances  of 
that  nearness  to  God,  which  the  Apostle  mentions  as  the 
high  privilege  of  humble  Christians. 

The  first  and  leading  circumstances  of  this  nearness  we 
all  enjoy.  God's  house  and  worship,  his  word  and  ordi- 
nances are  nigh  us.  From  our  childhood  we  have  known 
the  Holy  Scriptures,  which  are  able  to  make  us  wise 
to  salvation.  Let  us  give  glory  to  God,  who  thus  has 
distinguished  us  from  multitudes  of  our  fellow  creatures. 
Let  us  not,  however,  content  ourselves  with  such  a  near- 
ness as  this;  but  improve  our  favourable  condition  to  a 


Chap.  II.  13,  18.     EPISTLE    TO    THE    EPHESIANS.  211 

still  greater  and  more  important  nearness.  We  may  be 
made  nigh  in  respect  of  privileges,  and  yet  remain  in  our 
hearts  afar  off  from  God.  It  concerns  us  to  examine, 
whether  we  are  partakers  of  God's  holiness,  conformed  to 
his  will,  reconciled  to  his  government,  and  interested  in  his 
pardoning  grace.  If  we  are  enemies  in  our  minds,  it  con- 
cerns us  immediately  to  renounce  our  enmity,  and  accept 
that  glorious  peace,  which  is  purchased  by  the  Son  of 
God. 

Let  us  praise  God  for  the  interposition  of  his  Son,  who 
is  our  peace.  His  death  on  the  cross  is  the  foundation  of 
our  habitual  nearness  to  God,  our  actual  approaches  to 
him,  and  our  comfortable  hopes  of  the  future  enjoyment 
of  him.  He  suffered  for  our  sins,  that  he  might  bring  us 
to  God.  He  took  on  him  our  nature,  that  we  might  par- 
take of  the  divine.  In  our  nature  he  ascended  to  heaven, 
that  we  might  follow  him  thither.  He  appears  in  the 
presence  of  God  for  us,  that  we  may  draw  near  in  the  full 
assurance  of  faith. 

Let  none  despise  the  word  dispensed,  and  the  ordinan- 
ces administered  in  the  church.  These  are  the  means 
by  which  believers  come  near  to  God,  receive  the  com- 
munication of  his  grace,  and  obtain  a  preparation  for 
glory.  However  lightly  some  may  esteem  these  means, 
pious  souls  find  them  highly  useful  to  warm  their  holy 
affections,  strengthen  their  good  resolutions,  improve 
their  virtuous  tempers,  and  bring  them  nearer  to  heaven. 

Let  none  imagine,  that  they  are  above  the  need  of 
divine  ordinances ;  nor  yet  let  any  suppose,  that  religion 
mainly  consists  in  the  observance  of  them ;  but  let  all  re- 
gard them  as  the  means  of  holiness,  and  attend  upon  them, 
with  a  view  to  bring  their  souls  nearer  to  God  in  the  love 
of  his  character,  and  in  the  practice  of  every  duty. 

Our  subject  instructs  us,  when  we  may  be  said  to  enjoy 


212  AN    EXPOSITION    OF    THE  Serm.  XIV. 

God's  presence  in  religious  worship.  It  is,  when  we  draw 
near  to  him  in  such  a  manner,  that  the  true  end  of  wor- 
ship is  answered ;  when  a  holy  temper  is  increased,  holy 
resolutions  confirmed,  an  aversion  to  sin  strengthened,  and 
faith  and  humility  promoted.  It  is  not  merely  the  elevation 
of  affection  in  God's  worship,  which  indicates  his  presence 
with  us :  a  better  proof  is  the  correspondence  of  our  hearts 
to  the  design  of  his  worship,  which  is  the  promotion  of 
knowledge,  faith,  holiness,  charity,  heavenliness,  and  con- 
stancy in  duty.  In  a  word,  when  we  find,  that  God's 
ordinances  make  us  better,  we  may  conclude  that  we  have 
been  with  him. 

How  great  is  the  evil  of  sin !  It  is  this  which  separates 
the  soul  from  God.  In  nearness  to  him  consists  the  feli- 
city of  rational  beings.  Distance  from  him  is  their  misery. 
All  pretences  to  happiness  are  vain,  while  man  is  a  stranger 
to  God.  Let  him  be  surrounded  with  all  the  riches,  honours 
and  joys  that  the  world  can  give ;  still,  if  he  is  far  from 
God,  he  is  far  from  happiness.  He  who  is  without  God, 
has  no  hope.  Do  the  sensual  and  profane  boast  of  plea- 
sures, when  God  is  not  in  all  their  thoughts  ?  How  vain  are 
these  pleasures  !  How  unsatisfying,  how  transient !  In 
the  moment  of  death  they  will  vanish  for  ever,  and  leave 
the  soul  overwhelmed  with  sorrow.   ' 

Let  us  be  afraid  of  every  thing  that  tends  to  draw  us 
away  from  God ;  and  love  every  thing,  which  brings  us 
nearer  to  him.  Let  us  seek  him  with  our  whole  hearts ; 
preserve  daily  communion  with  him ;  choose  his  favour 
as  our  happiness,  his  service  as  our  employment,  his  word 
as  our  guide,  his  ordinances  as  our  refreshment,  his  house 
as  the  gate  of  heaven,  and  heaven  as  our  eternal  home. 


Chap.  II.  19-22.      EPISTLE    TO    THE    EPHESIANS.  213 


SERMON  XV. 

Ephesians  ii.  19-22. — Now  therefore  ye  are  no  more 
strangers  and  foreigners,  but  fellow-citizens  with  the 
saints  and  of  the  household  of  God ;  and  are  built 
upon  the  foundation  of  the  Apostles  and  prophets, 
Jesus  Christ  himself  being  the  chief  corner-stone ;  in 
whom  all  the  building,  fitly  framed  together,  groweth 
unto  an  holy  temple  in  the  Lord :  in  whom  ye  also 
are  builded  together,  for  an  habitation  of  God  through 
the  Spirit. 

These  Ephesian  Gentiles,  as  the  Apostle  observes,  had 
in  times  past  been  aliens  from  the  commonwealth  or 
citizenship  of  Israel,  strangers  from  the  covenants  of  pro- 
mise, without  Christ,  and  afar  off  from  God.  But  by 
the  gospel  there  was  a  great  change  made  in  their  condi- 
tion. They  were  brought  near  to  God,  and  the  enmity 
between  the  Jews  and  them  was  abolished  by  the  blood 
of  the  cross,  so  that  both  were  now  reconciled  to  God 
in  one  body,  and  were  become  one  new  man.  "  There- 
fore," says  the  Apostle  in  the  text,  "  ye  are  no  more 
strangers  and  foreigners,"  as  ye  were  formerly,  "  but 
fellow-citizens  with  the  saints,  and  of  the  household  of 
God." 

He  describes  the  Christian  church  as  a  city  or  house- 
hold; he  teaches  us  the  nature  of  that  foundation  on 
which  the  building  stands ;  he  signifies  that  the  building, 
for  its  performance  and  security,  must  be  united  to  the 


214  AN    EXPOSITION    OF    THE  Serm.  XV. 

foundation ;  and,  finally,  that  it  may  grow  into  a  holy 
temple,  and  become  an  habitation  of  God ;  all  the  parts 
must  be  framed  into,  and  incorporated  with  one  another. 

I.  The  Apostle  represents  the  church  of  God  under  the 
figure  of  a  city,  and  a  household. 

1.  A  church,  must  resemble  a  family  or  city,  in  respect 
of  order  and  government;  for  without  these  a  religious 
society  can  no  more  subsist,  than  a  civil  community,  or  a 
household. 

In  a  city  there  must  be  laws  to  regulate  the  manners 
of  the  citizens,  and  officers  to  publish  and  administer  the 
laws.  So  it  must  be  in  the  church  of  God.  The  laws 
of  this  sacred  community  are  immediately  instituted  by 
God  himself;  and  by  him  officers  are  appointed  to  explain 
these  laws,  inculcate  obedience  to  them,  reprove  the  viola- 
tions of  them,  and  hold  up  to  general  view  the  solemn 
sanctions  annexed  to  them.  Though  he  does  not  directly 
indigitate  the  persons,  who  are  to  act  as  officers  in  his 
church,  yet  he  has  prescribed  the  necessary  qualifications 
for,  and  the  mode  of  introduction  to  the  instituted  office, 
and  without  a  regular  call  and  induction,  no  man  has  a 
right  to  assume  a  sacred,  any  more  than  a  civil  function. 
As  in  a  civil  community  every  appointment  to  office  must 
be  agreeable  to  the  constitution;  so  in  the  church,  every 
appointment  must  be  agreeable  to  the  gospel,  which  is  the 
great  charter  of  its  privileges.  If  in  a  state  every  man, 
who  pleased,  might  usurp  the  powers  of  magistracy,  and 
demand  obedience  from  his  fellow  citizens,  there  would  be 
nothing  but  riot  and  confusion :  so  it  would  be  in  the 
church,  if  every  person,  at  his  option,  might  officiate  as  a 
public  ruler  or  teacher.  In  this  case,  a  church  would  re- 
semble Babel,  rather  than  a  well  regulated  city.  Officers 
in  Christ's  church  are  to  act,  not  as  having  dominion  over 
the   faith  and   conscience,  but   as   being  helpers  of  the 


Chap.  II.  19-22.      EPISTLE    TO    THE    EPHESIANS.  215 

knowledge  and  comfort  of  their  fellow  Christians.  They 
are  to  apply  the  threatenings,  and,  in  some  cases,  the  cen- 
sures of  Christ  their  Lord,  for  the  conviction  and  refor- 
mation of  the  unruly;  but  they  are  not  to  act  as  Lords 
over  Christ's  heritage :  whatever  authority  they  have, 
they  are  to  use  it  only  for  edification,  not  for  destruc- 
tion. 

Now  as  God  has  instituted  government  in  his  church, 
for  the  promotion  of  holiness  and  good  works,  so  to  this 
government  every  one  is  bound  to  submit.  What  would 
you  think  of  a  man,  who  should  profess  himself  a  citizen 
of  the  state,  and  yet  should  claim  an  exemption  from  its 
jurisdiction  ?  Just  the  same  must  you  think  of  a  man, 
who  professes  to  be  a  Christian,  and  yet  lives  at  large, 
without  subjecting  himself  to  the  discipline  of  any  Christian 
church. 

There  are  those  who  pretend  to  believe  the  gospel,  and 
who  have  much  to  say  about  the  church,  and  yet  never 
own  themselves  subject  to  Christ's  authority  in  it.  They 
never  have  explicitly  covenanted  to  walk  in  communion 
with  this,  or  that,  or  any  other  church  of  Christ.  They 
consider  themselves  as  totally  exempt  from  Christian  juris- 
diction. Now  why  is  not  this  as  great  an  inconsistency 
in  the  religious,  as  the  same  conduct  would  be  in  the  civil 
life  ?  The  truth  is,  every  man  who  believes  the  gospel,  is 
bound  to  submit  to  all  its  plain  institutions ;  and  since 
Christ  has  ordained,  that  his  disciples  shall  unite  in  socie- 
ties for  mutual  watchfulness,  edification  and  comfort,  every 
man  is  obliged  to  comply  with  this  institution,  by  walking 
in  fellowship  with  some  Christian  church.  And  they  who 
imagine,  they  are  not  under  the  same  obligations  as  others, 
or  are  not  subjects  of  Christian  discipline  equally  with 
others,  because  they  never  have  joined  themselves  to  any 
particular  church,  should  consider   that  they  have  no  right 


216  AN    EXPOSITION    OF    THE  Serm.  XV. 

to  live  in  this  lodse  and  disconnected  manner,  and  there- 
fore their  excuse  is  of  no  avail. 

2.  In  a  city,  or  household,  all  the  members  have  a 
mutual  relation,  and  partake  in  the  common  privileges ; 
and,  though  they  are  placed  in  different  stations  and  con- 
ditions, they  must  all  contribute  to  the  general  happiness. 
So  Christians  are  called  fellow  citizens,  brethren,  and 
members  one  of  another.  They  are  all  related  to  the 
same  universal  parent,  who  is  above  all,  and  in  them  all. 
They  dwell  in  the  same  house,  the  church,  meet  at  the 
same  table,  and  eat  of  the  same  bread.  They  should 
therefore  regard  one  another  as  brethren,  feel  for  each 
other's  welfare,  and,  according  to  their  respective  abilities, 
promote  the  general  edification  and  comfort. 

3.  In  a  city,  and  also  in  a  family,  there  is  a  common  in- 
terest. Though  each  member  has  certain  separate  rights, 
yet  there  are  some  great  concerns,  which  belong  to  the 
whole,  and  which  are  the  objects  of  the  union.  So  it  is 
in  the  church  of  Christ.  We  are  called  into  this  sacred 
kind  of  society,  that  we  may  be  fellow  helpers  in  the  same 
great  design,  the  promotion  of  religion  and  the  common 
salvation.  Every  Christian,  in  his  private  capacity,  is  to 
work  out  his  own  salvation ;  but,  as  a  member  of  the 
church,  he  is  to  regard  the  salvation  of  others.  The  gos- 
pel directs  us  to  consider  one  another,  that  we  may  pro- 
voke unto  love  and  good  works ;  to  study  the  things 
wherewith  one  may  edify  another ;  to  seek  not  merely 
our  own  profit,  but  the  profit  of  many,  that  they  may  be 
saved. 

As  all  the  members  of  a  particular  church  should 
co-operate  in  advancing  her  spiritual  interest,  so  all  churches 
should  concur  in  building  up  the  common  interests  of 
Christ's  kingdom.  A  particular  member  is  never  to  dis- 
turb the  peace,  and  obstruct  the  edification  of  the  church, 


Chap.  II.  19-22.         EPISTLE    TO    THE   EPHESIANS.  217 

under  pretence  of  personal  edification  :  neither  ought  a  col- 
lection of  Christians  to  take  such  measures  for  building 
up  themselves,  as  tend  to  the  disquietude  or  dissolution 
of  other  churches.  But  all  should  act  as  fellow  citizens 
in  one  grand  community,  and  as  brethren  in  one  affection- 
ate family.  The  common  edification  is  one  principal  end 
of  social  worship ;  and  for  this  end  every  Christian  ought 
to  attend  upon  it,  even  though  he  should  find  but  little 
benefit  accrue  to  himself. 

If  a  member  of  civil  society  should  renounce  every 
useful  employment,  and  give  himself  up  to  pleasure  or 
indolence,  because  he  had  acquired  a  fortune  adequate  to 
all  his  own  exigencies,  he  would  be  thought  unworthy  the 
name  of  a  good  citizen.  We  should  tell  him,  Whatever 
affluence  he  enjoyed,  he  was  bound  to  employ  his  abilities 
for  the  benefit  of  his  fellow  citizens ;  and  he  had  no  right 
to  live  merely  to  himself.  So  if  a  professor  of  religion 
should  discontinue  his  support  of,  or  attendance  on  the 
social  worship  of  God,  under  pretence  of  such  superior 
religious  attainments,  as  raised  him  above  the  need  of 
public  instruction,  he  would  forfeit  the  character  of  a  good 
Christian ;  for  every  one  is  bound  to  consult  the  common 
edification,  as  well  as  his  own. 

4.  In  a  well  ordered  city,  or  household,  there  will  be 
peace  and  unity :  so  there  ought  to  be  in  a  Christian 
church.  Neither  a  civil,  nor  a  religious  community  can 
long  subsist,  when  it  is  divided  against  itself.  Chris- 
tians are  therefore  required  to  study  the  things  which 
make  for  peace,  to  forbear  one  another  in  love,  to  be  like 
minded  one  toward  another,  that  they  may  with  one  mind 
and  one  mouth  glorify  God. 

The  Apostle,  having  compared  the  Christian  church  to 
a  house,  continues  the  allusion  by  representing,  ,in  the 
second  place, 

28 


218  AN    EXPOSITION    OF    THE  Serni.  XV. 

II.  The  manner  in  which  it  is  founded.  As  every 
building  must  have  a  basis  on  which  to  rest;  so  likewise, 
must  the  church  of  God.  "  This,"  our  Apostle  says,  "  is 
built  on  the  foundation  of  the  Apostles  and  prophets,  Je- 
sus Christ  himself  being  the  chief  corner  stone." 

The  mediation  of  Christ  is  the  foundation  of  our  faith 
and  hope.  The  apostles  and  prophets  are  a  foundation 
only  as  they  describe  and  exhibit  to  us  the  doctrines  and 
works,  the  atonement  and  intercession  of  the  Redeemer. 
In  him  all  the  doctrines  of  the  prophets  and  apostles  meet 
and  unite,  as  the  stones  in  the  foundation  are  fixed  and 
bound  together  by  the  corner  stone.  The  Apostle  Peter, 
alluding  to  the  words  of  Isaiah,  says,  "  To  whom  coming 
as  unto  a  living  stone,  chosen  of  God,  and  precious,  ye 
also  as  lively  stones  are  built  up  a  spiritual  house.  Where- 
fore also  it  is  contained  in  the  Scripture,  Behold  I  lay  in 
Zion  a  chief  corner  stone,  elect,  precious,  and  he  that 
believeth  on  him  shall  not  be  confounded.  Unto  you 
which  believe,  he  is  precious :  but  unto  them  which  be 
disobedient,  the  stone  which  the  builders  disallowed  the 
same  is  become  the  head  of  the  corner,  a  stone  of  stum- 
bling, and  a  rock  of  offence."  St.  Paul  says  to  the 
Corinthians,  "  According  to  the  grace  of  God  given  unto 
me,  I  have  laid  the  foundation,"  by  preaching  Christ  to 
you,  "  for  other  foundation  can  no  man  lay  than  that  is 
laid,  which  is  Jesus  Christ." 

Mankind  are  by  the  gospel  considered  as  in  a  fallen  and 
ruined  state.  The  great  design  of  this  revelation  is  to 
bring  the  happy  tidings  and  proposals  of  salvation  to  a 
guilty  world.  It  opens  the  glorious  plan,  and  states  the 
gracious  terms  of  this  salvation.  But  then  it  always 
teaches  us  to  regard  Jesus  Christ,  as  the  foundation  of 
our  faith  and  hope.  It  is  by  his  death  that  pardon  and 
life  are  purchased.     It  is  by  his  mediation  that  free  access 


Chap.  II.  19-22.      EPISTLE    TO    THE    EPHESIANS.  219 

to  God  is  procured.  It  is  by  his  intercession  that  our 
fervent  prayers  find  audience,  and  our  best  works  meet 
acceptance.  The  prophets  laid  the  foundation  of  faith  by 
the  discoveries  which  they  made  of  this  glorious  Saviour. 
The  apostles  have  laid  a  foundation  by  preaching  the  same 
Saviour.  "  We  preach  not  ourselves,"  says  St.  Paul, 
"  but  Christ  Jesus,  the  Lord,  and  ourselves  your  servants 
for  Jesus'  sake." 

The  church  of  God  is  built  on  those  doctrines  which 
respect  Christ.  This  is  not  a  civil  community  incor- 
porated for  worldly  purposes;  but  a  religious  society 
united  for  spiritual  ends.  Not  a  temporal  interest,  but  an 
everlasting  salvation  is  the  real  object  of  its  institution. 
And  as  this  salvation  is  purchased  by,  and  offered  through 
Jesus  Christ,  so  the  very  idea  of  a  Christian  church  sup- 
poses a  belief  of  those  doctrines  which  mark  the  way  of 
salvation,  and  a  reliance  on  those  promises  which  insure 
a  title  to  it. 

It  is  not  every  error  in  doctrine,  that  will  destroy  the 
being  of  a  church.  But  the  doctrine  of  Christ  crucified 
for  the  salvation  of  sinners  is  certainly  a  fundamental  doc- 
trine, and  without  a  belief  of  this  a  Christian  church  cannot 
exist.  The  gospel  is  a  discovery  of  salvation  as  purchased 
by,  and  attainable  through  a  divinely  appointed  Redeemer. 
If  we  reject  this  discovery,  we  reject  the  very  marrow, 
the  essence  of  the  gospel ;  and  with  no  propriety  can  we 
call  ourselves  Christians.  Accordingly  we  find,  that  they, 
who  in  the  apostles'  times,  joined  themselves  to  the  church, 
were  required  to  profess  their  belief,  that  Jesus  was  the 
Christ,  and  that  God  raised  him  from  the  dead. 
They  who  denied  that  Jesus  was  come  in  the  flesh, 
were  called  antichrists ;  but  all,  who  in  every  place  called 
on  the  name  of  Jesus  Christ,  were  considered  as  belonging 
to  his  church.     And  when  Christians  appeared  to  be  well 


220  AN    EXPOSITION    OF   THE  Serin.  XV. 

united  in  this  grand  and  leading  point,  the  apostles  advised 
them  to  great  condescension  and  tenderness  in  differences 
of  smaller  importance. 

We  have  no  right  to  exclude  any  Christian,  or  society 
of  Christians,  from  our  charity  and  communion,  for  sup- 
posed errors,  as  long  as  those  errors  appear  not  to  respect 
the  foundation  on  which  the  church  stands.  If  we  reject 
another  for  an  error,  which  we  suppose  not  to  be  essen- 
tial, we  reject  him,  whom  yet,  we  believe,  God  has  re- 
ceived, and  thus  exalt  ourselves  above  God.  And  if  we 
make  those  things  fundamental  in  religion,  which  the  gos- 
pel has  not  made  so,  we  then  attempt  to  lay  other  foun- 
dations, besides  that  which  God  has  laid,  presumptuously 
intruding  into  his  place.  "  Let  no  man,  therefore,  judge, 
or  set  at  naught  his  brother,  for  we  must  all  stand  before 
the  judgment  seat  of  Christ." 

The  Apostle  here  teaches  us  in  the  plainest  manner, 
that  the  church  of  God,  both  before  and  since  the  com- 
ing of  Christ,  is  one  and  the  same  in  its  foundation  and 
structure,  though  different  in  some  less  important  circum- 
stances. He  says,  "  Ye  are  built  on  the  foundation  of  the 
apostles  and  prophets."  These  both  form  one  continued 
foundation,  whose  parts  are  all  united  in  the  same  corner 
stone,  Jesus  Christ.  Accordingly  the  apostles,  in  their 
descriptions  of  the  Christian  church,  refer  expressly  to 
the  covenant  made  with  Abraham,  and  to  the  predictions 
and  promises  contained  in  the  books  of  the  prophets. 

Hence  we  see  the  great  mistake  of  those,  who  to  evade 
the  force  of  all  arguments  from  the  Old  Testament,  for  ap- 
plying the  seal  of  the  covenant  to  the  infant  seed  of  be- 
lievers, allege  that  the  Christian  church  is  on  a  founda- 
tion entirely  different  from  that  of  the  ancient  church ; 
for  the  Apostle  expressly  instructs  us,  that  the  Christian 
church  is  no  other  than  the  ancient  church  continued,  and 


Chap.  II.  19-22.      EPISTLE   TO    THE    EPHESIANS.  221 

that  the  foundation  has  always  been  the  same.     I  proceed 
to  observe, 

III.  The  Apostle  here  teaches  us,  that  this  spiritual 
house  must  be  united  with,  and  framed  into  the  founda- 
tion. Thus  it  may  stand  secure.  "  Christ  is  the  chief 
corner  stone,  in  which  all  the  building  \s  framed." 

A  house,  in  order  to  its  stability,  must  be  joined  to,  and 
rest  upon  its  foundation ;  so  we  must  be  united  to,  and 
built  upon  the  Saviour.  That  only  is  true  faith  in  Christ, 
which  regards  him  as  the  foundation  of  our  present  hope, 
and  final  acceptance.  "  Other  foundation  can  no  man 
lay,  than  that  is  laid,  which  is  Jesus  Christ.  And  let 
every  man  take  heed  how  he  buildeth  thereon."  The 
building  must  be  made  with  precious  stones ;  not  with  hay 
and  stubble.  We  are  to  build  ourselves  up  on  a  holy 
faith,  looking  for  the  mercy  of  our  Lord  Jesus  Christ 
unto  eternal  life.  There  is,  indeed,  a  sort  of  reliance  on 
Christ,  which  is  not  faith,  but  presumption.  To  depend 
on  him  for  salvation,  while  we  continue  in  impenitence 
and  disobedience,  is  to  make  void  the  law  through  faith 
This  is  as  contrary  to  the  gospel,  as  to  depend  on  our 
own  works,  without  regarding  the  Saviour  at  all.  It  is 
building  a  superstructure,  not  with  precious  stones,  but 
with  vile  rubbish.  What  Christ  has  done  for  us,  is  the  sole 
ground  of  our  acceptance.  In  this  respect  we  must  rest 
on  him  only,  and  have  no  confidence  in  ourselves.  But 
then  it  is  only  in  a  way  of  repentance  and  new  obedience, 
that  we  become  qualified  and  prepared  for  eternal  life. 
True  faith,  therefore,  relies  upon  him  in  this  way;  and 
while  it  trusts  in  his  righteousness,  it  loves  his  character, 
chooses  his  precepts  and  submits  to  his  government. 
There  must  be  a  conformity  to  Christ,  as  well  as  a  con- 
fidence in  him.  God  has  predestinated  believers  to  be 
conformed  to  the  image  of  his  Son.     He  is  a  living  stone 


222  AN    EXPOSITION    OF   THE  Serm.  XV. 

chosen  of  God,  and  precious ;  and  they,  as  lively  stones, 
are  built  on  him  a  spiritual  house,  to  offer  sacrifices  ac- 
ceptable to  God.  To  judge  whether  we  are  united  to 
the  Saviour,  we  must  inquire,  as  well  whether  we  are 
conformed  to  him,  as  whether  we  trust  in  him.  "  He  who 
is  joined  to  the  Lord  is  one  Spirit." 

IV.  As  the  spiritual  house  must  rest  on  the  foundation, 
so  the  several  parts  of  it  must  be  framed  and  inserted 
into  each  other.  The  Apostle  says,  "  In  Christ  all  the 
building  fitly  framed  together,  groweth  into  an  holy  tem- 
ple." "  Ye  are  builded  together  for  an  habitation  of 
God." 

As  it  is  faith  which  fixes  the  saints  on  Christ  the  foun- 
dation, so  it  is  love  which  binds  them  together  among 
themselves.  "  The  whole  body  joined  together  and  com- 
pacted by  that  which  every  joint  supplieth,  according  to 
the  effectual  working  in  the  measure  of  every  part,  maketh 
increase  to  the  edifying  of  itself  in  love." 

If  in  a  building,  a  stone  gets  loose,  a  joint  breaks,  or  a 
stick  of  timber  becomes  apparently  rotten,  repairs  must 
soon  be  made ;  for  there  is  such  a  dependence  of  one 
part  on  another,  that  when  one  gives  way,  the  whole  is 
threatened  with  ruin.  So  it  is  in  the  house  of  God : 
when  contention  or  division  begins,  however  small  it  may 
seem  at  first,  there  is  danger  of  general  confusion.  The 
breach,  if  neglected,  naturally  widens  and  enlarges.  If, 
therefore,  we  would  preserve  the  beauty,  strength  and 
dignity  of  the  spiritual  house,  we  must  be  watchful  to 
repair  breaches,  as  soon  as  they  appear,  and  to  remove 
those  materials  which  are  become  too  corrupt  to  be  re- 
paired, lest  they  communicate  their  own  corruption  to 
sounder  parts.  A  house,  thus  built  on  the  firm  foundation 
which  the  gospel  describes,  and  fitly  framed  together  in 
every  part,  will  stand  secure  against  those  winds  and  tem- 


Chap.  II.  19-22.  EPISTLE    TO    THE    EPHESIANS.  223 

pests,  which  break  and  demolish  some  other  structures, 
thrown  up  in  haste,  reared  without  a  solid  foundation, 
composed  of  heterogeneous  materials,  and  framed,  with- 
out proportion  of  parts.  "  God  has  laid  in  Zion  a  pre- 
cious corner  stone  ;  and  he  that  believeth,  shall  not  be  con- 
founded." 

V.  The  Apostle  describes  this  spiritual  house,  as  "  grow- 
ing unto  an  holy  temple  in  the  Lord,  and  becoming  an 
habitation  of  God  through  the  Spirit." 

We  must  not  content  ourselves  with  having  built  on  the 
true  foundation,  but  must  bring  the  structure  to  a  more 
finished  and  beautiful  condition. 

The  church  may  grow  and  make  increase,  both  by  the 
progress  of  its  present  members,  in  knowledge  and  holi- 
ness, and  by  the  addition  of  new  members,  who  become 
fellow  workers  in  the  spiritual  building.  We  should, 
therefore,  be  fervent  in  spirit,  serving  the  Lord,  and 
abounding  in  every  good  work ;  and  we  should  be  zeal- 
ous to  promote  knowledge  and  righteousness  among  others, 
to  convert  sinners  from  the  error  of  their  ways,  and  to 
encourage  those  who  would  enter  into  the  kingdom  of  God. 

The  church  is  to  grow  into  an  holy  temple.  As,  in 
the  best  Christians,  so  in  the  purest  churches  on  earth, 
there  is  much  imperfection  ;  but  increasing  holiness  should 
be  the  aim  of  all.  Private  Christians  should  be  diligent 
to  grow  in  grace,  and  in  the  knowledge  of  the  Saviour. 
Churches  should  maintain  the  worship  and  ordinances  of 
Christ's  house,  and  unite  in  the  steady  observance  of  them 
for  the  common  edification;  not  forsake  the  assembling 
of  themselves  together,  but  exhort  and  animate  one  an- 
other to  love  and  good  works.  The  spiritual  house  is 
built  up,  that  Christians,  as  a  holy  priesthood,  may  offer 
spiritual  sacrifices,  acceptable  to  God  through  Jesus  Christ. 
Churches  should  become  "  an  habitation  of  God  through 


224  AN    EXPOSITION    OF    THE  Serm.  XV. 

the  Spirit."  God's  presence  fills  the  universe,  but  he 
dwells  in  a  peculiar  manner,  in  the  churches  where  the 
saints  meet  together  for  his  worship  and  service.  "  The 
Lord  hath  chosen  Zion ;  he  hath  desired  it  for  his  habita- 
tion ;  this  is  his  rest  forever ;  here  will  he  dwell."  He 
dwells  here,  not  only  by  his  word  and  ordinances,  but  also 
by  the  influence  of  his  Spirit,  which  he  affords  to  assist 
his  people  in  the  duties  of  his  worship,  and  to  open  their 
hearts  for  the  reception  of  his  word.  The  gospel  is  there- 
fore called  a  "  ministration  of  the  Spirit." 

If  we  would  have  the  Spirit,  we  must  be  builded  to- 
gether for  an  habitation  of  God ;  we  must  be  united  in  a 
church  state,  so  as  to  enjoy  his  word  and  ordinances ;  we 
must  attend  upon  them  in  the  appointed  seasons ;  we  must 
preserve  peace  and  order  among  ourselves.  Thus  we 
shall  grow  into  a  temple  for  God  ;  thus  we  shall  be  builded 
together  for  an  habitation  of  the  Spirit. 

Vain  then  is  it  to  expect,  that  we  shall  enjoy  the  special 
presence  of  the  Spirit,  if,  instead  of  being  builded  to- 
gether, we  are  broken  asunder  and  scattered  abroad ;  if, 
instead  of  growing  into  an  holy  temple,  we  neglect  the 
assembling  of  ourselves  together;  if,  instead  of  attending 
on  the  word  of  God,  we  put  it  far  from  us ;  if,  instead  of 
walking  in  peace  and  love,  and  co-operating  for  the  com- 
mon edification,  we  oppose  and  contend  with  one  another, 
and  thus  destroy  the  unity  and  symmetry  of  God's  family ; 
for  thus  we  resist  and  vex  the  Holy  Spirit. 

God  has  promised  his  Spirit  to  them  who  seek  it. 
The  manner  in  which  we  are  to  seek  it,  he  has  prescribed. 
Our  seeking  will  be  successful,  when  it  is  guided  by  his 
prescription.  He  is  a  God  of  peace  and  order ;  of  grace 
and  love.  We  are  only  then  a  fit  habitation  of  God 
through  the  Spirit,  when  we  preserve  peace  and  order, 
condescension  and  charity  among  ourselves. 


Chap.  II.  19-22.     EPISTLE    TO    THE    EPHESIANS.  225 

Let  us,  therefore,  as  parts  of  God's  spiritual  house,  be 
united  together  by  love,  as  well  as  joined  to  the  founda- 
tion by  faith.  Let  us  consecrate  ourselves,  and  all  that 
we  have,  to  God,  considering  that  we  are  called  to  be  an 
holy  priesthood  to  him.  Let  us  constantly  and  devoutly 
attend  the  stated  worship  of  his  temple ;  avoid  whatever 
would  disturb  the  harmony,  or  mar  the  beauty  of  the 
spiritual  building;  endeavour  to  grow  ourselves,  and  to 
promote  the  growth  of  others,  in  knowledge  and  righte- 
ousness ;  be  builded  together  for  a  divine  habitation ;  and 
rejoice  in  all  those  means,  which  God  has  appointed  for 
the  perfecting  of  the  saints,  and  for  the  edifying  of  the 
body  of  Christ. 

29 


226  AN    EXPOSITION    OF    THE  Serm.  XVI. 


SERMON   XVI. 

» 
Ephesians  hi.  1-7. — For  this  cause  I  Paul,  the  prisoner 

of  Jesus  Christ  for  you  Gentiles,  if  ye  have  heard  of 
the  dispensation  of  the  grace  of  God  which  is  given  me  to 
you-ward  :  how  that  by  revelation  he  made  known  to  me 
the  mystery,  as  I  wrote  afore  in  few  words  ;  whereby, 
when  ye  read,  ye  may  understand  my  knowledge  in  the 
mystery  of  Christ,  which  in  other  ages  was  not  made 
known  unto  the  sons  of  men,  as  it  is  now  revealed  unto 
his  holy  apostles  and  prophets  by  the  Spirit  ;  that  the 
Gentiles  should  be  fellow-heirs,  of  the  same  body,  and 
partakers  of  his  promise  in  Christ  by  the  gospel: 
whereof  I  was  made  a  minister,  according  to  the  gift  of 
the  grace  of  God  given  unto  me  by  the  effectual  work- 
ing of  his  power. 

The  calling  of  the  Gentiles  into  the  church  of  God, 
which  is  a  subject  of  the  preceding  chapter,  is  still  con- 
tinued in  this.  Concerning  this  wonderful  event,  Paul 
says  he  had  written  before  in  few  words,  or  had  written 
a  little  before,  i.  e.  in  the  preceding  part  of  this  epistle, 
by  attending  to  which  they  might  perceive,  how  well  he 
understood  the  mystery,  which  by  revelation  God  had 
opened  to  him. 

The  mystery  here  intended  is  the  calling  of  the  Gentiles 
to  a  participation  with  the  Jews  in  the  privileges  of  God's 
church.  This  mystery  was  in  ages  past,  unknown  to  the 
sons  of  men,  but  was  now  revealed  by  the  Spirit  to  the 


Chap.  III.  1-7.  EPISTLE    TO    THE    EPHESIANS.  227 

Apostles  and  Prophets,  that  the  Gentiles  should  be  fellow- 
heirs  of  the  same  body,  and  partakers  of  the  promise  by 
the  gospel.  The  promise  referred  to,  is  that  great  pro- 
mise made  to  Abraham,  "  I  will  be  a  God  to  thee  and  to 
thy  seed."  The  Gentiles  were  now  called  to  be  partakers 
of  this  promise  with  the  Jews.  "  This  blessing  of  Abra- 
ham is  come  on  the  Gentiles  through  Jesus  Christ." 
"  They  who  are  Christ's,  are  Abraham's  seed,  and  heirs 
according  to  the  promise."  "  As  many  as  are  of  the  faith 
are  blessed  with  faithful  Abraham." 

The  incorporation  of  Jews  and  Gentiles  into  one  church 
was  not,  in  former  ages,  wholly  unknown ;  for  the  pro- 
mise to  Abraham  was,  "  that  in  his  seed,  all  the  nations  of 
the  earth  should  be  blessed."  The  introduction  of  the 
gospel  and  its  glorious  success  among  the  Gentiles  were 
often  foretold  by  the  prophets.  But  so  imperfectly  was 
this  matter  understood  by  the  generality  of  the  Jews, 
that  the  Apostle  says,  "  In  former  ages  it  was  not  made 
known  to  the  sons  of  men,  as  it  is  now  revealed." 

The  Jews,  who  received  the  gospel,  retained  for  some 
time  the  same  prejudice  against  the  Gentiles,  as  they  had 
entertained  before.  They  imagined  that  the  way  into  the 
church  of  God  was  still  through  the  legal  ceremonies  ;  and 
that  no  Heathens  could  be  admitted  to  the  privileges  of  the 
gospel,  unless  they  first  became  Jews  by  circumcision. 
But  the  Apostle  says,  "  Christ  has  abolished  the  enmity, 
even  the  law  of  commandments  contained  in  ordinances." 
The  Gentiles  are  made  heirs  of  the  same  body  with  the 
Jews,  not  by  the  works  of  the  law  of  Moses,  but  by  the 
faith  of  the  gospel  of  Christ. 

The  abolition  of  the  ancient  distinction  between  Jews 
and  Gentiles,  and  their  incorporation  into  one  church,  have 
fallen  under  our  consideration  in  some  preceding  dis- 
courses on  this  epistle.      We  shall  therefore  notice,  in  the 


228  AN    EXPOSITION   OF   THE  Serm.  XVI. 

passage  now  read,  such  matters  only,  as  have  not  occurred 
before. 

I.  The  first  thing  observable  is,  that  Paul  calls  himself 
"  a  prisoner  of  Christ  for  the  Gentiles." 

The  liberality  of  his  sentiments  toward  them,  and  the 
boldness  with  which  he  asserted  their  title  to  equal  privi- 
leges with  Jews,  were  the  principal  reasons,  why  the 
latter  persecuted  him  with  such  violence,  and  caused  him 
to  be  sent  a  prisoner  to  Rome.  It  was  while  he  was  there 
in  bonds,  that  he  wrote  this  epistle.  He  might,  therefore, 
with  propriety  call  himself  "  a  prisoner  of  Christ  for  the 
Gentiles."  A  remarkable  instance  of  the  prejudice  of 
the  Jews  against  him  on  this  account  is  related  in  the  22d 
chapter  of  the  Acts.  In  making  his  defence  before  them, 
he  declares  the  manner  and  circumstances  of  his  conver- 
sion, and  the  particular  instructions  given  him  from  heaven 
to  depart  from  Jerusalem,  and  preach  the  gospel  among 
the  Gentiles;  "And  when  they  heard  this  word,  they 
lifted  up  their  voices  and  said,  away  with  such  a  fellow 
from  the  earth,  for  it  is  not  fit  that  he  should  live ;  and  they 
cast  off  their  clothes,  and  threw  dust  into  the  air,"  in  token 
of  their  abhorrence  of  such  a  doctrine. 

It  may  seem  strange,  that  men  should  possess  such 
malignity  of  heart,  as  to  envy  their  fellow  mortals  the 
means  and  offers  of  salvation.  But  perhaps  this  temper, 
which  the  Jews  so  remarkably  discovered,  may  sometimes 
be  found  among  Christians. 

You  will  all  say,  "  we  never  envied  a  man  on  religious 
accounts.  We  wish  all  men  virtuous  in  this  world  and 
happy  in  the  next."  But  be  pleased  to  examine  your- 
selves. Have  you  never  envied  a  good  man  the  reputa- 
tion which  resulted  from  his  virtue  ?  Have  you  never 
tried  to  detract  from  his  superior  honour,  or  to  cast  dirt  on 
his  fair  character  1     Have  you  never  felt  uneasy  when  you 


Chap.  III.  1-7.        EPISTLE    TO    THE    EPHESIANS.  229 

heard  him  commended,  or  enjoyed  a  secret  pleasure  when 
ill  things  have  been  spoken  of  him  1 

The  spring  of  this  bitter  enmity  in  the  Jews  was  their 
spiritual  pride  and  worldly  affection.  They  imagined  that 
they  were  God's  favourites,  and  that  for  them  were  de- 
signed the  honours  of  this  world,  and  the  glories  of  the 
world  to  come.  The  Gentiles  they  viewed  as  repro- 
bates, and  they  esteemed  it  a  virtue  to  hate  those  whom 
God  had  rejected.  They  considered  Paul,  in  his  labours 
for  the  conversion  of  heathens,  as  opposing  their  darling 
system  of  universal  dominion  under  the  Messiah's  reign : 
hence  they  condemned  him  as  an  enemy  to  their  religion 
and  government. 

Wherever  the  same  spirit  of  pride  and  selfishness  reigns, 
it  still  produces  similar  effects.  How  common  is  it,  that 
particular  sects  of  Christians  confine  salvation  to  them- 
selves, and  not  only  reprobate  all  others,  but  even  condemn 
the  charity  of  the  man  who  dares  to  hope  favourably  of 
them  ?  How  common  is  it,  that  men  excuse,  in  their  own 
party,  the  same  things  which  they  severely  censure  in 
another ;  and  consider  those  actions  as  vices  in  a  rival  sect, 
which  they  magnify  as  virtues  in  themselves  and  their 
proselytes  ?  How  common  is  it,  that  Christians,  so  called  ; 
yea,  even  preachers,  under  the  solemn  pretence  of  pro- 
moting the  religion  of  Christ,  and  saving  the  souls  of  sin- 
ners, sow  discord  among  brethren,  cause  divisions  in 
churches,  and  disturb  that  peace  which  is  an  essential 
virtue  of  the  gospel,  and  without  which  religion  cannot 
exist  ?  How  common  is  it,  that  we  envy  those  in  supe- 
rior worldly  circumstances,  that  we  wish  to  depress  them, 
that  we  eagerly  receive  and  diligently  propagate  ill  re- 
ports concerning  them  ?  Whence  proceeds  this  unfriendly, 
unsocial  conduct,  but  from  pride  and  a  love  of  the  world  ? 
Is  not  this  the  same  temper  which  appeared  in  the  Jews, 


230  AN    EXPOSITION    OF    THE  Serm.  XVI. 

when  they   made  Paul   a  prisoner  for  teaching,  that   the 
Gentiles  were  entitled  to  equal  privileges  with  them  ? 

We  see,  then,  that  liberality  of  sentiment  essentially 
belongs  to  true  religion  ;  and  that  bigotry,  hatred  and  envy 
among  Christians  debase  their  character,  and  scandalize 
their  profession.  We  should  entertain  exalted  thoughts 
of  the  divine  goodness.  Such  thoughts  enlarge  the  mind 
and  liberalize  the  feelings.  We  should  consider  the  whole 
human  race  as  the  care  of  God's  providence ;  and  re- 
member, that,  while  they  partake  of  his  kindness,  they 
deserve  not  our  hatred.  We  should  look  on  our  fellow 
men  as  sharers  in  the  same  nature,  subject  to  the  same 
sensations,  and  capable  of  the  same  happiness  with  our- 
selves ;  and  ever  be  disposed  to  do  to  them,  as  we  desire 
they  should  do  to  us.  We  should  ever  entertain  favourable 
sentiments,  where  nothing  appears  to  forbid  them.  While 
we  are  industrious  to  promote  piety,  correct  error,  and 
convert  sinners,  we  should  be  careful  that  our  zeal  urge 
us  not  to  measures  inconsistent  with  peace  and  charity, 
and  subversive  of  order  and  religion.  While  we  are  con- 
cerned to  rectify  mistaken  sentiments,  and  reform  irreg- 
ular manners  in  others,  we  must  ourselves  be  open  to 
conviction  and  patient  of  reproof.  While  we  attempt  to 
wipe  the  mote  out  of  a  brother's  eye,  we  must  consider 
that  the  eye  is  tender  and  sensible ;  we  must  touch  it  with 
a  gentle  hand,  lest  we  irritate  and  inflame  the  part,  which 
we  pretend  to  relieve.  We  should  suffer  no  worldly  mo- 
tives to  control  us  in  our  religious  conduct;  but  act  under 
a  solemn  sense  of  that  amazing  futurity  which  awaits  us 
and  all  the  human  race.  If  we  are  governed  in  our  re- 
ligion by  worldly  ends,  we  shall  hate  and  malign  those 
who  differ  from  us,  just  for  the  same  reason,  that  a  man 
of  avarice  or  ambition,  hates  his  competitors  in  trade,  or 
his   rivals  for   preferment.     But  if  our  minds  are  deeply 


Chap.  III.  1-7.        EPISTLE    TO    THE    EPHESIANS.  231 

impressed  with  a  sense  of  God's  supreme  government  and 
impartial  judgment,  we  shall  be  chiefly  solicitous  to  ap- 
prove ourselves  to  him ;  we  shall  rejoice  when  we  see 
religion  prevail  among  our  fellow  sinners,  whoever  they 
are;  we  shall  be  pleased  with  the  appearance  of  real 
virtue  and  piety  in  those,  who  may  not  in  all  points  think 
with  us ;  we  shall  choose  to  hope  the  best  we  can  of 
doubtful  characters;  we  shall  be  more  ready  to  condemn 
our  own  real  faults,  than  to  censure  the  suspected  faults, 
of  our  brethren.  We  shall  not  imitate  the  men  of  the 
world,  who  endeavour  to  pull  down  a  competitor,  that  they 
may  rise  on  his  ruins;  but  shall  imitate  the  liberal  spirit 
of  the  Apostles,  who  laboured  to  build  up,  in  every  place, 
the  common  interest  of  Christ's  kingdom.  True  religion 
is  pure  and  peaceable  :  it  rejoices  not  in  iniquity,  but  re- 
joices in  the  truth :  it  envies  not,  nor  behaves  itself  un- 
seemly :  it  believes  all  things,  and  hopes  all  things.  I 
proceed  to  observe,  secondly, 

II.  The  gospel  is  "  a  dispensation  of  the  grace  of  God.'" 
So  the  Apostle  here  calls  it. 

It  is  a  discovery  of  that  method,  which  the  wisdom  of 
God  has  chosen  for  dispensing  his  grace  and  mercy  to- 
ward fallen  men,  in  order  to  their  recovery  from  sin  and 
death,  and  their  final  salvation  in  heaven.  It  is  called  the  gos- 
pel of  God,  as  it  originated  in  his  pleasure ;  and  the  gospel 
of  Christ,  as  he  is  the  immediate  author  of  it,  and  as  his 
doctrines  and  works,  his  life  and  death,  his  resurrection 
and  ascension,  and  the  blessings  procured  by  him,  are  the 
subjects  on  which  it  principally  treats.  It  is  called  the 
word  of  salvation,  as  it  proclaims  the  offers,  and  states  the 
terms  of  salvation;  and  the  gospel  of  peace,  as  it  dis- 
covers the  way  in  which  sinners  may  be  reconciled  to 
God,  and  obtain  peace  with  him.  It  is  said  to  be  the 
power  of  God  to  salvation,  because,  while  it  brings  salva- 


232  AN    EXPOSITION    OF    THE  Serm.  XVI. 

tion,  it  proposes  the  most  powerful  motives  to  persuade, 
and  assistances  to  encourage  sinners  to  accept  it.  It  is 
called  the  gospel  of  the  grace  of  God,  because  it  proceeds 
from  his  self-moving  goodness,  and  manifests  his  abundant 
mercy  to  sinful  creatures;  and  the  dispensation  of  his 
grace,  because  it  opens  the  way  in  which  sinners  may  be- 
come partakers  of  his  grace. 

The  grace  which  the  gospel  offers  is  pardon  and  glory. 
This  grace  is  offered  without  distinction,  to  one  as  well  as 
another,  in  the  same  way,  and  on  the  same  terms.  It  is 
dispensed  through  the  Redeemer,  who  gave  himself  a 
ransom  for  sinners.  The  terms  of  pardon  are  repentance 
toward  God,  and  faith  toward  our  Lord  Jesus  Christ. 
Sinners  are  brought  to  a  compliance  with  these  terms  by 
means  of  the  gospel,  which  is  rendered  effectual  by  the 
attendant  operations  of  the  Spirit.  The  Apostle  says, 
"  The  gospel  is  the  power  of  God  to  salvation  to  every 
one  that  believeth,  for  therein  the  righteousness  of  God 
is  revealed  from  faith  to  faith,  and  the  wrath  of  God  is 
revealed  from  heaven  against  all  ungodliness  and  unright- 
eousness of  men."  He  speaks  of  his  preaching,  as 
mighty  through  God  to  the  pulling  down  of  strongholds, 
to  the  humbling  of  every  high  thing  which  exalts  itself 
against  the  knowledge  of  God,  and  to  the  reducing  of 
every  thought  to  the  obedience  of  Christ.  He  taught 
that  men  must  repent  and  turn  to  God  and  do  works  meet 
for  repentance,  assuring  them,  that  thus  they  should  obtain 
the  forgiveness  of  sins,  and  an .  inheritance  among  them 
who  are  sanctified,  by  faith  in  Christ.  As  the  gospel  is 
the  word  of  salvation  sent  to  a  sinful  race,  so  herein  is 
proclaimed  the  forgiveness  of  sins,  in  such  full  and  uni- 
versal terms,  that  all  who  believe  may  be  assured  that  they 
shall  be  justified  from  all  their  sins,  and  be  made  heirs  of 
eternal  life. 


Chap.  III.  1-7.      EPISTLE    TO    THE    EPHESIANS.  233 

Now  if  we  are  under  such  a  dispensation  of  grace,  how 
inexcusable  are  the  impenitent,  and  how  amazing  will 
be  the  punishment  of  those  who  finally  perish  in  their 
guilt  ? 

The  gospel  supposes  us  to  be  lost  and  helpless ;  and 
such  we  certainly  are.  If  we  were  not  such,  we  should 
need  no  salvation.  If  we  are  such,  how  joyfully  should 
we  hear,  and  how  thankfully  embrace  the  dispensation  of 
the  grace  of  God  1  Are  we  unworthy  creatures  1  How 
happy  it  is  that  God  deals  with  us  in  a  way  of  grace ! 
Have  we  no  righteousness  on  which  to  ground  a  claim 
for  the  remission  of  past  sins  ?  How  happy  it  is  that 
Jesus  the  Son  of  God  has  made  reconciliation  for  iniquity, 
and  brought  in  everlasting  righteousness !  Are  our  sins 
great  and  numerous  ?  How  happy  it  is,  that  the  right- 
eousness of  God,  through  the  faith  of  Christ,  is  unto  all 
and  upon  all  them  that  believe,  and  there  is  no  difference ! 
Do  we  feel  the  power  of  corruption,  and  the  weakness  of 
nature  ?  How  happy  it  is,  that  God's  grace  is  sufficient 
for  us,  and  that  we  may  come  boldly  to  his  throne  for 
grace  to  help  in  time  of  need !  Do  we  find  that  the  se- 
rious sentiments,  and  virtuous  resolutions  awakened  in  us, 
too  easily  slumber  and  die  away  ?  How  happy  it  is,  that 
God  gives  us  line  upon  line,  and  precept  upon  precept ! 
And  what !  will  we  treat  with  cold  indifference  and  ne- 
glect all  this  kind  and  wonderful  provision  ?  Can  we 
suppose,  there  is  no  danger  in  trampling  on  the  gifts  of 
divine  love,  and  spurning  the  offers  of  eternal  salvation  ? 
The  Apostle  has  given,  and  let  us  take  the  warning,  that 
"  despisers  of  the  gospel  will  wonder  and  perish." 

III.  The  Apostle  says,  this  dispensation  was  committed 
to  him  for  the  benefit  of  mankind.  "  The  dispensation  of 
the  grace  of  God  is  given  to  you  ward." 

He  was  allowed  of  God  to  be  put  in  trust  with  the  gos- 

30 


234  AN    EXPOSITION    OF    THE  Serm.  XVI. 

pel.  This  was  a  trust  committed  to  him  by  the  will  of 
God,  not  a  power  arrogated  by  his  own  presumption. 
"  He  was  an  Apostle  not  of  men,  neither  by  man,  but  by 
Jesus  Christ,  and  God  the  Father."  And  "the  gospel 
which  he  preached  was  not  after  man,  neither  received  he  it 
of  man  ;  but  was  taught  it  by  the  revelation  of  Jesus  Christ." 

Few  men  ever  possessed  higher  accomplishments  than 
Paul.  His  natural  abilities  were  great ;  his  education  was 
superior;  the  manner  of  his  conversion  was  extraordi- 
nary; the  grace  bestowed  upon  him  was  abundant.  But 
on  neither  of  these  grounds  did  he  assume  the  work  of 
the  preacher.  He  waited  till  he  was  regularly  called  and 
authorized  to  it.  He  was  first  informed  by  Ananias,  that 
he  was  one  whom  Christ  had  chosen  to  bear  his  name 
among  the  Gentiles.  But  he  did  not  venture  to  act  on 
this  information,  before  he  had  evidence  that  it  was  from 
heaven.  To  prove  this,  Ananias  performed  a  miracle. 
Paul's  first  ministrations  were  among  the  disciples  at 
Damascus,  who  had  been  witnesses  of  the  remarkable  cir- 
cumstances of  his  conversion  and  call.  He  afterward 
joined  himself  to  the  Apostles.  But,  in  order  to  his  ad- 
mission into  their  fraternity,  he  adduced  competent  testi- 
mony. For  a  while  he  was  with  them  coming  in,  and 
going  out  at  Jerusalem.  Before  he  went  forth  to  preach 
the  gospel  among  the  Gentiles,  he  was  solemnly  separated 
to  the  work  by  the  prophets  and  teachers  of  Antioch,  who 
fasted,  and  prayed,  and  laid  their  hands  on  him,  and  sent 
him  away.  Paul,  being  thus  ordained,  afterward  ordained 
others ;  and  he  charged  them  to  commit  to  faithful  men 
the  things  which  they  had  received  from  him. 

Paul,  you  see,  did  not  rely  on  a  secret,  internal  call,  as 
what  alone  would  warrant  him  to  commence  a  preacher. 
He  carefully  conformed  to  the  order  which  Christ  has  in- 
stituted in  his  church.     He  instructed  Timothy  and  Titus 


Chap.  III.  1-7.         EPISTLE    TO    THE    EPHESIANS.  235 

to  do  likewise.  Ministers,  then,  in  this  day,  are  not  to 
ground  their  warrant  to  preach  the  gospel  on  any  imme- 
diate revelation.  Nothing  of  this  kind  is  now  to  be  ex- 
pected. If  they  should  pretend  to  this,  it  would  be  no 
warrant  for  others  to  receive  them  in  their  assumed  char- 
acter, and  consequently,  no  warrant  for  them  to  assume  it, 
unless  they  can  by  miracles,  prove  to  the  world  the  reality 
of  the  pretended  revelation. 

The  gospel  has  pointed  out  the  qualifications  necessary 
for  teachers  of  religion,  and  the  manner  in  which  they  are 
to  be  inducted  into  office.  When  a  man  desires  the  office 
of  a  bishop,  possesses  the  requisite  qualifications,  and  is 
not  only  called  thereto  by  the  brethren,  but  recommended 
also  by  the  elders  of  the  church,  then  he  is  warranted  to 
act  in  the  character  of  a  gospel  bishop. 

IV.  Paul  speaks  of  the  knowledge  of  the  gospel  as 
communicated  to  him  by  revelation.  "  God  by  revelation 
made  known  to  me  the  mystery,  which,  in  other  ages,  was 
not  made  known  to  the  sons  of  men,  as  it  is  now  revealed 
to  his  holy  apostles  and  prophets  by  the  Spirit." 

We  are  not  to  suppose,  that  every  thing,  which  the 
Apostles  preached  or  wrote,  was  communicated  to  them 
by  immediate  inspiration.  Many  things  they  learned  from 
the  writings  of  the  Old  Testament ;  and  from  the  per- 
sonal instructions  of  Christ.  And  the  Spirit  was  sent  to 
bring  all  things  to  their  remembrance,  as  well  as  to  teach 
them  all  things,  which  they  should  farther  need  to  learn. 
Many  of  Christ's  personal  instructions  were  doubtless 
communicated  to  Paul,  by  those  Apostles  who  conversed 
with  the  Lord  in  the  days  of  his  flesh. 

In  the  seventh  chapter  of  the  first  epistle  to  the  Corinth- 
ians, our  Apostle  uses  such  expressions  as  these ;  "  I 
speak  by  permission  ;  not  by  commandment."  "  I  speak, 
not  the  Lord."     "  I  have  no  commandment,  but  I  give  my 


236  AN   EXPOSITION   OF   THE  Serm.  XVI. 

judgment."  Hence  some  would  infer,  that  Paul  often 
spake  only  by  the  dictates  of  his  own  reason,  and  with- 
out any  divine  influence ;  so  that  he  was  in  doubt  himself, 
whether  he  spake  agreeably  to  the  will  of  God.  But 
this  certainly  cannot  be  his  meaning ;  for  he  says,  "  I  give 
my  judgment  as  one  who  hath  obtained  mercy  of  the 
Lord  to  be  faithful ;  as  one  that  hath  the  Spirit  of  God, 
and  the  mind  of  Christ;  and  the  things,  which  I  write, 
are  the  commandments  of  the  Lord."  But  he  means  that 
Christ,  in  his  personal  instructions,  had  given  no  decision 
on  the  subject  in  question,  but  had  left  it  to  be  determined 
by  his  Apostles  under  the  direction  of  the  Spirit,  which 
was  to  lead  them  into  all  truth.  He  speaks  not  by  way 
of  distinction  between  his  own  private  judgment,  and 
divine  inspiration;  but  by  way  of  distinction  between  that 
which  was  taught  by  the  Spirit,  and  that  which  Christ 
taught  by  commandment  when  he  was  on  earth.  In  the 
last  verse,  he  says,  "  I  think  I  have  the  Spirit  of  God." 
This  is  not  an  intimation  of  doubt,  whether  he  had  the 
Spirit ;  but  an  expression  of  his  confidence,  and  an  appeal 
to  the  Corinthians,  that  he  had  it ;  for  the  word  should  be 
rendered,  not,  I  think,  but  I  appear  to  have  the  Spirit. 
This  appeal  to  them  he  again  renews.  "  Am  I  not  an 
Apostle  1  If  I  am  not  an  Apostle  to  others,  doubtless  I 
am  to  you  ;  for  the  seal  of  mine  Apostleship  are  ye  in  the 
Lord."  "  Truly  the  signs  of  an  Apostle  were  wrought 
among  you  in  wonders  and  mighty  deeds." 

God  was  not  at  the  expense  of  inspiration  to  teach  the 
Apostles  those  things  which  they  knew,  or  might  know, 
by  other  means  in  their  hands.  But  where  actual  know- 
ledge, and  the  means  of  obtaining  it  were  wanting,  there 
inspiration  supplied  the  defect. 

It  is  not  necessary  for  us  to  know  the  nature  of  this 
inspiration,   or  the  manner  in  which  the  apostles  were 


Chap.  III.  1-7.      EPISTLE    TO    THE    EPHESIANS.  237 

assured  of  its  divinity.  If  we  believe  there  is  an  infinite 
and  all  perfect  Spirit,  which  possesses  our  reins,  and  even 
pervades  universal  nature,  we  must  believe,  he  can  reveal  his 
will  to  men,  by  such  an  immediate  influence,  as  shall  carry 
its  own  evidence,  and  leave  on  the  mind  no  possible  doubt 
of  its  reality.  We  can  speak  to  men  in  such  a  manner, 
that  they  shall  certainly  know  we  speak  to  them,  and 
shall  perfectly  understand  our  meaning.  If  we  deny  the 
possibility  of  a  certain  inspiration  from  God,  we  deny  that 
power  to  him,  which  we  ourselves  possess.     But, 

V.  Whatever  might  be  the  manner  in  which  the  Apos- 
tles knew  their  own  inspiration,  the  manner  in  which  they 
proved  it  to  others  is  taught  in  our  text.  This  was  by 
the  power  of  miracles.  St.  Paul  says,  "  I  am  made  a 
minister  of  the  gospel  according  to  the  gift  of  the  grace 
of  God  by  the  effectual  working  of  his  power."  To  this 
evidence  he  often  appeals  for  the  truth  of  his  apostleship, 
and  the  divinity  of  his  doctrine. 

When  God  gives  a  revelation,  he  gives  sufficient  demon- 
stration that  it  is  from  him.  Otherwise  it  could  have  no 
authority  with  rational  and  inquiring  minds.  He  gave  the 
dispensation  of  grace  to  the  apostles,  that  they  might  com- 
municate it  to  the  world ;  and  he  endowed  them  with  the 
power  of  miracles,  that  their  word  might  be  received  as 
divine,  and  might  work  effectually  in  them  who  heard  it. 

How  wonderful  is  the  love  of  God !  We  see  his  good- 
ness in  the  common  course  of  his  providence ;  but  more 
gloriously  is  his  mercy  displayed  in  the  gospel,  which 
opens  a  marvellous  plan  for  the  salvation  of  sinners.  This 
plan  was  communicated  to  the  apostles  by  the  inspiration 
of  his  Spirit,  and  confirmed  by  divers  miracles  according 
to  his  will. 

What  reverence  is  due  to  the  sacred  Scriptures,  which 
have  been  thus  authenticated  by  a  divine  seal ! 


238  AN    EXPOSITION    OF    THE  Serm.  XVI. 

If  God  has  been  at  such  expense  to  give  us  a  revelation, 
and  to  convince  us  of  its  authority,  we  ought  to  receive 
it  with  unwavering  confidence,  and  to  obey  it  with  unre- 
served submission. 

What  we  there  find  expressly  taught  and  commanded, 
that  let  us  believe  and  obey,  how  much  soever  it  might 
have  baffled  the  invention,  or  now  surpasses  the  compre- 
hension of  human  reason.  We  are  not  to  believe  with- 
out a  reason  for  our  faith,  nor  to  act  without  a  reason  for 
our  conduct;  but  we  are  bound  to  believe  what  God  re- 
veals, and  to  do  what  he  commands,  when  we  have  evi- 
dence, that  the  command  or  revelation  is  from  him,  even 
though  the  reason  of  the  command  should  be  unknown, 
or  the  matter  revealed  should  be  incomprehensible  to  us. 

How  absurd  is  it  to  imagine,  that  God  will  communicate 
to  men,  by  inspiration,  the  knowledge  of  religion,  since 
this  may  be  obtained  from  the  standing  revelation  which 
he  has  given  us  1  The  Scriptures  are  able  to  make  us 
wise  to  salvation,  and  to  furnish  us  unto  every  good  work. 
If  neglecting  these,  we  expect  that  religious  knowledge 
will  be  communicated  to  us  in  a  cheaper  and  easier  way, 
we  insult  the  divine  goodness,  and  expose  ourselves  to 
fatal  delusions.  Even  in  the  days  of  the  Apostles,  God 
was  not  lavish  of  inspiration.  He  did  not  endow  men  im- 
mediately with  that  knowledge,  which  might  be  acquired 
by  ordinary  means.  Cornelius  was  directed  by  a  vision 
to  send  for  Peter,  who  should  teach  him  words,  by  which 
he  might  be  saved.  God  could  as  easily  have  revealed  to 
Cornelius  the  things  by  which  he  should  be  saved,  as  send 
an  angel  to  inform  him,  where  he  might  find  an  instructor. 
But  God  will  honour  his  own  institutions ;  and  where  these 
are  sufficient,  he  will  not  supersede  them  by  higher  and 
more  extraordinary  measures. 

Christians  are  dependent  on,  and  indebted  to  a  holy, 


Chap.  III.  1-7-       EPISTLE    TO    THE    EPHESIANS.  239 

divine  influence  in  the  religious  life;  but  this  ordinary  in- 
fluence of  the  Spirit  does  not  immediately  reveal  to  them 
new  truths ;  it  rather  disposes  their  minds  to  regard  and 
obey  the  truths  already  revealed.  We  are  never,  there- 
fore, to  follow  implicitly  an  impression  made  on  our  minds, 
much  less  the  impressions,  which  others  pretend  have  been 
made  on  theirs ;  but  we  are  to  examine,  by  the  word  of 
God,  every  suggestion  which  is  started  within  us,  or  com- 
municated to  us,  and  to  obey  or  reject  it,  as  it  agrees,  or 
disagrees  with  this  standard.  "  Believe  not  every  spirit, 
but  try  the  spirits."  The  Scripture  is  to  be  our  guide. 
The  suggestions  or  excitations  of  the  Spirit  are  not  to  im- 
part to  us  the  knowledge  of  duty,  but  to  awaken  our  at- 
tention to  duty  already  taught. 

"  Despise  not  prophesying ;"  or  the  stated  preaching  of 
the  word.  God  has  committed  the  dispensation  of  grace 
to  his  servants,  that  they  may  open  and  recommend  it  to 
others.  If  you  would  have  the  benefit  of  it,  attend  upon 
it  in  God's  appointed  way.  In  vain  do  you  expect  his 
grace,  while  you  neglect  the  means,  by  which  he  is  wont 
to  communicate  it.  This  is  the  voice  of  wisdom,  "  To  you, 
O  men,  I  call,  and  my  voice  is  to  the  sons  of  men. 
Blessed  is  the  man  that  heareth  me,  watching  daily  at  my 
gates,  and  waiting  at  the  posts  of  my  doors.  Whoso 
findeth  me,  findeth  life,  and  shall  obtain  favour  of  the  Lord  ; 
but  he  that  sinneth  against  me,  wrongeth  his  own  soul. 
All  who  hate  me,  love  death." 


240  AN   EXPOSITION    OF    THE  Serm.  XVII. 


SERMON  XVII., 

Ephesians  in.  8-10. —  Unto  me,  who  am  less  than  the 
least  of  all  saints,  is  this  grace  given,  that  I  should 
preach  among  the  Gentiles  the  unsearchable  riches  of 
Christ ;  and  to  make  all  men  see  what  is  the  fellowship 
of  the  mystery,  which  from  the  beginning  of  the  world 
hath  been  hid  in  God,  who  created  all  things  by  Jesus 
Christ ;  to  the  intent  that  now  unto  principalities  and 
powers  in  heavenly  places  might  be  known  by  the  church 
the  manifold  wisdom  of  God. 

In  the  preceding  verse  the  Apostle  says,  "  he  was  made 
a  minister  according  to  the  gift  of  the  grace  bestowed  on 
him  by  the  effectual  working  of  God's  power."  The  men- 
tion of  his  apostolic  office  awakens  humble  reflections  on 
his  past  guilty  life,  and  admiring  thoughts  of  God's  grace 
in  employing  him  to  preach  the  grand  mysteries  of  the 
gospel  for  the  instruction  of  men  on  earth,  and  even  of 
angels  in  heaven. 

The  words  read  will  lead  us  to  contemplate  the  Apos- 
tle's deep  sense  of  his  unworthiness,  his  admiring  appre- 
hensions of  God's  grace,  his  elevated  sentiments  of  the 
gospel,  and  his  enlarged  views  of  the  design  of  his  min- 
istry. 

I.  We  are  to  consider  what  a  humble  opinion  the  Apos- 
tle had  of  himself.  "  To  me,  who  am  less  than  the  least 
of  all  saints,  is  this  grace  given." 

In  his  abilities  and  gifts,  he  was  not  a  whit  behind  the 
chiefest  apostles  ;  and  in  sufferings  he  was  more  frequent, 


Chap.  III.  8-10.        EPISTLE    TO    THE    EPHESIANS.  241 

and  in  labours  more  abundant  than  they  all.  But  in  re- 
spect of  worthiness,  he  esteemed  them  his  superiors ;  for 
they  had  not,  like  him,  persecuted  the  church,  and  they 
were  in  Christ,  and  became  apostles  before  him.  Of  him- 
self he  says,  "  last  of  all,  Christ  was  seen  of  me,  as  of  one 
born  out  of  due  time ;  for  I  am  the  least  of  the  Apostles, 
who  am  not  meet  to  be  called  an  apostle,  because  I  per- 
secuted the  church  of  God." 

Good  Christians  in  honour  prefer  one  another,  and 
esteem  others  better  than  themselves.  They  are  more 
conversant,  and  better  acquainted  with  themselves,  than 
they  can  be  with  others.  Their  sins  come  nearer  their 
hearts,  and  affect,  them  more  sensibly,  than  the  sins  of 
others  can  do.  They  are  more  disposed  to  extenuate  and 
excuse  the  failings  of  their  brethren,  than  their  own ;  for 
their  charity  hopes  all  things,  and  can  cover  a  multitude  of 
sins. 

True  religion  in  the  heart  will  produce  self-abasing 
thoughts.  If  you  see  a  man  ostentatious  of  his  religious 
experiences  and  godly  works,  and  at  the  same  time  censo- 
rious of  others,  and  disposed  to  exclude  them  from  his  fel- 
lowship, you  may  strongly  suspect,  that  he  has  never  felt 
the  power  of  the  gospel  on  his  heart. 

The  true  convert  forgets  not  his  former  character. 
Paul  calls  himself  the  least  of  saints,  because  he  had  per- 
secuted the  church.  The  penitent  reflects  often  on  his 
past  guilty  life,  that  he  may  be  more  humble  in  himself, 
more  thankful  to  God,  more  watchful  against  sin,  more 
diligent  in  the  practice  of  religion,  and  thus  may  make 
more  suitable  returns  for  God's  abundant  grace. 

The  penitent  not  only  remembers  former  iniquities,  but 
as  far  as  they  have  been  public,  confesses  them  before 
men.  The  Apostle,  in  his  sermons  and  epistles,  often 
laments  the  errors  of  his  past  life,  that  thus  he  may  repair 

31 


242  AN    EXPOSITION    OF    THE  Serm.  XVII. 

the  injuries  which  he  had  done  to  the  cause  of  Christ. 
When  David  fell  under  the  power  of  conviction,  he  not 
only  condemned  himself  in  the  presence  of  his  reprover, 
but  composed  a  penitential  psalm,  which  he  delivered  to 
the  Jewish  church,  as  a  standing  confession  of  his  guilt 
and  warning  to  others.  He  prays,  "  Create  in  me  a  clean 
heart,  O  God,  and  deliver  me  from  blood  guiltiness ;  then 
will  I  teach  transgressors  thy  ways,  and  sinners  shall  be 
converted  unto  thee." 

II.  The  Apostle  expresses  his  admiring  apprehensions 
of  God's  grace  in  calling  him  to  the  ministry.  I  am 
made  a  minister  according  to  the  grace  of  God.  To  me 
is  this  grace  given,  that  I  should  preach  Christ  among  the 
Gentiles.     By  the  grace  of  God  I  am  what  I  am. 

To  the  same  grace  which  had  called  him,  he  ascribes 
all  his  furniture  for  the  ministry.  "  Christ  hath  enabled, 
or  qualified  me,  putting  me  into  the  ministry."  "  I  am 
made  a  minister  according  to  the  working  of  God's 
power."  "  Our  sufficiency  is  of  God,  who  hath  made  us 
able  ministers  of  the  New  Testament." 

To  God  also  he  gives  the  honour  of  his  success  in  the  min- 
istry. "  For,"  says  he,  "  neither  is  he  that  planteth  anything, 
neither  he  that  watereth ;  but  God  that  giveth  the  increase." 
It  was  matter  of  wonder  and  thankfulness  to  him,  that 
God  should  honour  so  unworthy  a  man  with  so  high  an 
office,  with  such  eminent  gifts,  and  with  such  distinguished 
usefulness.  He  gloried  in  his  infirmities,  that  the  power 
of  Christ  might  rest  upon  him. 

We  see  that  the  gospel  ministry  is  a  respectable  office. 
However  contemptible  some  render  themselves  in  it,  the 
office  itself  is  honourable.  The  Apostle  directs  that  the 
elders  who  rule  well,  especially  they  who  labour  in  word 
and  doctrine,  should  be  esteemed  highly  in  love  for  their 
work's  sake ;    and  be  counted  worthy  of  double  honour. 


Chap.  III.  8-10.       EPISTLE    TO    THE    EPHESIANS.  243 

They  are  ambassadors  of  God  to  beseech  men  to  be  re- 
eonciled  to  him.  They  are  stewards  of  the /manifold 
grace  of  God.  They  are  servants  to  men  for  Christ's 
sake.  They  are  heralds  sent  forth  to  proclaim  the  tidings 
of  salvation  to  a  fallen  race.  A  sense  of  the  dignity  and 
importance  of  their  office  should  warm  their  zeal  in  the 
discharge  of  it.     We  proceed  to  consider, 

III.  The  Apostle's  elevated  sentiments  concerning  the 
gospel  which  he  preached.  He  calls  it  "  the  unsearchable 
riches  of  Christ." 

The  blessings  of  the  gospel,  being  purchased  by  the 
blood  of  Christ,  are  called  his  riches.  He,  who  was 
rich,  for  our  sakes  became  poor,  that  through  his  poverty 
we  might  be  rich. 

They  are  called  riches  on  account  of  their  excellency, 
fulness  and  variety.  They  surpass  in  value  all  the  treas- 
ures of  the  world ;  they  are  offered  in  such  abundance  as 
to  supply  all  our  wants,  and  dispensed  in  such  manner  as 
is  suited  to  all  our  necessities.  Christians,  how  poor  so- 
ever in  this  world,  still  are  rich.  They  are  heirs  of  a 
kingdom,  and  entitled  to  the  riches  of  the  glory  of  an  in- 
heritance in  heaven.  They  will  inherit  all  things.  The 
Apostle  says  to  the  Corinthians,  "  Now  ye  are  full,  ye  are 
rich,  ye  have  reigned  as  kings."  Of  himself  and  his 
brethren  he  says,  "  We  are  poor,  yet  make  many  rich ;  we 
have  nothing,  and  yet  possess  all  things." 

The  riches  of  Christ  are  called  unsearchable  riches. 

They  are  undiscoverable  by  human  reason,  and  made 
known  only  by  revelation.  Hence  they  are  called  mys- 
teries. The  Apostle  says  he  was  sent  "  To  make  all  men 
see  what  was  the  mystery,  which  from  the  beginning  of 
the  world  had  been  hid  in  God,  who  created  all  things 
by  Jesus  Christ."  This  is  the  substance  of  the  gospel 
mystery,  that  as  all  things  were   made  by   Christ,  so  the 


244  AN    EXPOSITION    OF    THE  Serin.  XVII. 

government  of  them  is  put  into  his  hands ;  that  he  has 
opened  a  way  in  which  God's  rebellious  subjects,  in  this 
part  of  the  creation,  may  be  restored  to  favour;  that  he 
is  ordained  head  over  all  things  for  the  church ;  that  he 
gives  laws  and  annexes  their  sanctions ;  that  he  will  finally 
dispense  rewards  and  punishments  to  different  characters, 
and  then  will  give  up  the  kingdom  to  the  Father. 

As  the  riches  of  Christ  were  unsearchable  to  reason,  so 
they  were  but  imperfectly  made  known  in  the  prophetic 
revelation.  Alluding  to  the  words  of  Isaiah,  the  Apostle 
says,  "  Eye  hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him ;  but  God  hath  revealed 
them  to  us  by  his  Spirit;  for  the  Spirit  searcheth  all 
things;  yea,  the  deep  things  of  God."  One  part  of  the 
mystery  of  godliness  was,  "  that  Christ  should  be  preached 
to  the  Gentiles."  Of  this  the  Jews  had  no  apprehension. 
To  the  apostles  themselves  it  was  matter  of  admiration, 
that  "  God  had  granted  to  the  Gentiles,  repentance  unto 
life."  It  was  "  by  revelation"  that  "  God  made  known  to 
Paul  the  mystery,  which  in  other  ages  had  not  been  made 
known  to  the  sons  of  men,  that  the  Gentiles  should  be 
fellow  heirs,  and  of  the  same  body"  with  the  Jews,  "  and 
partakers"  with  them  "  of  his  promise  in  Christ  by  the 
gospel." 

The  riches  of  Christ  are  of  inestimable  value.  They 
are  such  as  could  not  be  purchased  by  silver  and  gold. 
His  own  precious  blood  was  the  only  adequate  price  for 
them.  He  has  taught  us,  that  worlds  could  not  redeem 
one  soul  that  is  lost.  Who  then  can  conceive  the  worth 
of  that  redemption,  which  is  sufficient  for  all  sinners,  and 
will  be  applied  to  all  who  penitently  and  thankfully  ac- 
cept it  ? 

In   Christ   are   hidden  all  the  treasures  of  wisdom  and 


Chap.  III.  8-10.      EPISTLE    TO    THE    EPHESIANS.  245 

knowledge,  all  the  riches  of  grace  and  mercy.  God 
grant  us,  according  to  the  riches  of  his  glory,  to  be 
strengthened  with  might  by  his  Spirit  in  the  inner  man, 
that  we  may  discern  something  of  his  manifold  wisdom 
and  may,  according  to  the  measure  of  saints,  be  able  to 
comprehend  what  is  the  length,  and  breadth,  and  height, 
and  depth,  and  to  know  the  love  of  Christ,  which  passeth 
knowledge. 

What  abundant  cause  of  gratitude  and  joy  have  we, 
who  by  nature  are  sinners  of  the  Gentiles,  that  we  have 
been  called  to  partake  of  these  unsearchable  riches  I 
With  what  pleasure  should  we  read,  with  what  transport 
should  we  hear  the  gospel  of  our  salvation  ?  This  dis- 
covers to  us  wonders  which  human  reason  could  not  have 
searched  out,  and  proclaims  to  us  blessings  which  human 
virtue  could  never  have  secured. 

Ye  sons  of  poverty  and  want ;  go  take  a  share  in  these 
unsearchable  riches.  Vain  are  worldly  treasures  and 
worldly  pursuits.  No  longer  spend  your  money  for  that 
which  is  not  bread,  and  your  labour  for  that  which  cannot 
satisfy;  but  eat  that  which  is  good,  and  let  your  souls  de- 
light in  fatness.  Seek  durable  and  substantial  riches,  seek 
the  kingdom  of  God  and  his  righteousness.     The  king- 

o  r>  O 

dom  of  heaven  is  like  treasure  hid  in  a  field,  which,  when 
a  man  hath  found,  he  hideth,  and  for  joy  thereof,  goeth 
and  selleth  all  that  he  hath,  and  buyeth  that  field.  Go,  make 
this  purchase,  and  you  will  at  once  possess  unsearchable 
riches. 

Let  us  now, 

IV.  Consider  what  grand  and  enlarged  conceptions 
the  Apostle  entertained  of  the  design  and  importance  of 
his  ministry. 

The  primary  and  immediate  object  of  it,  he  tells  us, 
was  to  "  make  all  men  see  what  is  the  fellowship  of  the 


246  AN    EXPOSITION   OF    THE  Serm.  XVII. 

mystery  which  was  hidden  from  ages."  It  was  to  open  to 
mankind  that  mighty  scheme,  which  the  wisdom  of  God 
had  formed,  and  which  his  goodness  had,  for  ages,  been 
carrying  into  execution  for  the  redemption  of  our  fallen 
race.  When  Jesus  first  appeared  unto  Paul,  he  said  to 
him,  "  I  will  make  thee  a  minister,  and  a  witness  of  the 
things  which  thou  hast  seen,  and  of  those  things  in  the 
which  I  will  appear  to  thee ;  and  I  will  send  thee  to  the 
people  and  to  the  Gentiles,  to  open  their  eyes,  and  turn 
them  from  darkness  to  light,  and  from  the  power  of  Satan 
to  God."  To  this  heavenly  vision  Paul  was  not  disobedient, 
but  showed  to  all  men  among  whom  he  preached,  "  that 
they  must  repent  and  turn  to  God,  and  do  works  meet 
for  repentance."  The  great  theme  of  his  preaching  was 
the  salvation  of  sinners  through  Christ,  in  a  way  of  re- 
pentance. He  preached  Christ  the  Saviour,  not  of  Jews 
only,  but  of  Gentiles  also,  of  all  who  believe,  whatever 
might  be  their  character,  condition  or  nation. 

The  manner  of  his  preaching  was  plain  and  familiar. 
He  preached  the  unsearchable  riches  of  Christ,  with  an 
intent  that  all  men  might  see  and  know  them. 

His  preaching  tended  to  peace  and  union.  It  was  not 
his  object  to  form  parties  here  and  there,  under  different 
names,  but  to  bring  all,  whether  Jews  or  Gentiles,  into 
one  body,  and  into  fellowship  one  with  another.  He 
taught  all  Christians,  in  every  place,  to  consider  themselves 
as  citizens  of  one  great  community,  subjects  of  one  com- 
mon Lord,  partakers  of  the  same  privileges,  heirs  of  the 
same  inheritance,  and  to  keep  the  unity  of  the  Spirit  in 
the  bond  of  peace.  How  different  was  our  Apostle  from 
those  misguided  zealots,  who  interrupt  the  fellowship  of 
Christians,  and  sow  discord  among  brethren  by  teaching 
their  partizans  to  say  to  others,  "  Stand  by  yourselves, 
come  not  near  to  us,  for  we  are  holier  than  you  !"     "  Mark 


Chap.  III.  8-10.       EPISTLE    TO    THE    EPHESIANS.  247 

them  who  cause  divisions  and  offences  contrary  to  the 
doctrine  which  ye  have  received,  and  avoid  them :  for 
they  who  are  such  serve  not  the  Lord  Jesus  Christ,  but 
their  own  belly." 

Paul's  ministry  was  designed  for  the  benefit,  not  of  men 
only,  but  of  angels  too.  He  preached  the  unsearchable 
riches  of  Christ,  "  that  now  unto  principalities  and  powers 
in  heavenly  places,  might  be  known  by  the  church  the 
manifold  wisdom  of  God." 

The  angels  learn  much  of  the  wisdom  of  God  from  his 
works.  When  he  laid  the  foundations  of  the  earth, 
"  they  sang  together  and  shouted  for  joy."  And  still 
they  praise  him,  ascribing  to  him  glory,  honour  and  power, 
"  because  he  has  created  all  things,  and  for  his  pleasure 
they  are,  and  were  created."  If  from  these  works  they 
learn  God's  character,  they  doubtless  understand  it  more 
perfectly  from  the  dispensation  of  his  grace  to  fallen  men. 
In  this  they  desire  to  look ;  for  in  this  his  wisdom,  holi- 
ness, mercy  and  truth  are  most  gloriously  displayed. 
They  were  sent  to  foretell  the  birth  of  the  Saviour,  and 
of  John,  his  forerunner.  When  the  Redeemer  was  born, 
they  came  to  notify  the  happy  event  to  the  shepherds  in 
the  field ;  and  on  this  occasion  they  glorified  God  in  an- 
thems of  praise.  They  attended  Jesus  in  his  temptations, 
and  strengthened  him  in  his  sufferings.  They  watched 
his  sepulchre  while  he  slept,  opened  it  when  he  arose,  and 
conveyed  the  tididings  of  his  resurrection  to  his  anxious 
friends.  They  were  present  at  his  ascension,  and  testified 
to  his  disciples  his  entrance  into  his  glory.  They  are  all 
ministering  spirits,  sent  forth  to  minister  to  them  who 
shall  be  heirs  of  salvation.  They  aided  the  primitive 
preachers  in  their  labours  and  protected  them  in  their 
dangers.  They  visited,  and  still  they  visit  the  worship- 
ping assemblies  of  Christians  to  observe  what  passes  there. 


248  A\T    EXPOSITION    OF    THE  Serm.  XVII. 

Hence  Paul  enjoins  on  Christians,  a  decent  deportment  in 
the  house  of  prayer,  "  because  of  the  angels."  And 
hence  he  charges  ministers,  "  in  the  presence  of  the  elect 
angels,"  to  be  faithful  in  their  office. 

Now  if  angels  were  present  in  the  churches  when  first 
the  gospel  was  preached,  they  learnt  more  of  God's  mani- 
fold wisdom,  than  ever  they  had  known  before.  The 
mystery  of  divine  grace  to  guilty  men  was  unsearchable  to 
angels  till  it  was  revealed  by  the  Spirit  to  the  apostles,  and 
by  them  opened  and  proclaimed  to  the  world.  They  had 
before  seen  the  wisdom,  power  and  goodness  of  God  in 
creation  and  providence ;  but  the  display  of  his  manifold 
wisdom,  and  of  his  abundant  grace  in  the  redemption  of 
men  by  the  incarnation,  crucifixion  and  resurrection  of 
his  Son,  opened  a  new  scene  of  wonders,  and  afforded 
new  themes  of  praise.  Now  they  beheld  that,  which  be- 
fore they  had  never  seen,  and  but  imperfectly  conceived, 
the  Son  of  God  assuming  humanity,  dying  for  the  guilty, 
rising  from  the  grave,  ascending  to  glory,  shedding  down 
the  Spirit,  commissioning  apostles,  and  sending  them  forth 
to  proclaim  pardon  and  life  to  the  chief  of  sinners. 
Accordingly  in  the  Revelation,  they  are  said  to  sing  a  new 
song ;  not  only  the  song  of  Moses,  which  they  had  been 
used  to  sing ;  Thou  art  worthy  to  receive  glory,  for  thou 
hast  created  all  things ;  but  also  the  song  of  the  Lamb : 
Thou  art  worthy  to  receive  blessing  and  praise,  for  thou 
wast  slain,  and  hast  redeemed  us  to  God  by  thy  blood. 
Though  they  are  not  the  immediate  subjects  of  this  re- 
demption, having  kept  their  first  state,  yet  they  join  in  the 
song  of  saints  who  have  been  redeemed  from  the  earth. 
Such  is  their  benevolence,  such  their  joy  for  the  redemp- 
tion of  fallen  men,  such  their  admiration  of  God's  new 
discovered  grace  to  sinners,  that  they  take  into  their  own 
mouths  the  sons;  of  saints;  "Thou  wast  slain   and  hast 


Chap.  III.  8-10.      EPISTLE    TO    THE    EPHESIANS.  249 

redeemed  us  by  thy  blood."  The  Apostle  adds,  "  I  heard 
the  voice  of  many  angels  round  about  the  throne,  saying 
with  a  loud  voice,  Worthy  is  the  Lamb  that  was  slain  to 
receive  power,  and  riches,  and  honour,  and  glory,  and 
blessing."  And  every  creature  joined  in  the  anthem,  say- 
ing, "  Blessing,  and  honour,  and  glory,  and  power  be  unto 
him  that  sitteth  on  the  throne,  and  to  the  Lamb  for  ever 
and  ever." 

REFLECTIONS. 

1.  This  subject  may  serve  to  enlarge  our  views  of  the 
divine  government.  The  gospel  dispensation,  which  im- 
mediately concerns  the  human  race,  answers  some  import- 
ant purposes  to  other  intelligencies.  All  the  ways  in 
which  angels  may  be  benefited  by  it,  we  are  unable  to 
conceive.  But  that  hereby  their  knowledge  and  admira- 
tion of  God's  wisdom,  grace  and  holiness  are  increased, 
and  consequently  their  devotion,  love  and  felicity  are  exal- 
ted, we  are  expressly  taught. 

2.  This  subject  suggests  to  us,  that  heaven  is  a  place 
of  improvement.  The  angels  still  are  learners.  They 
learned  much  by  the  publication  of  the  gospel ;  and  new 
wonders  in  the  course  of  providence  are  opening  to  their 
view.  In  the  prophetic  book  of  the  Revelation  we  find 
them  from  time  to  time,  breaking  forth  into  fresh  admira- 
tion and  praise  on  every  new  dispensation  of  mercy  to- 
ward the  church. 

The  saints  here  below  are  exhorted  to  grow  in  know- 
ledge and  grace.  Whatever  advances  they  make,  they 
are  still  imperfect.  When  they  arrive  at  heaven,  they  are 
said  to  be  made  perfect,  as  being  wholly  freed  from  sin. 
But  they  are  not  so  perfect  in  holiness,  but  that  there  is 
room  for  improvement.     If  angels  grow  in  knowledge,  so 

32 


250  AN    EXPOSITION    OF    THE  Serm.  XVII. 

may  saints.  They  will  receive  farther  advancement  at 
the  resurrection.  But  even  then  they  will  not  have 
reached  the  summit  of  created  perfection.  They  may, 
like  angels,  be  ever  learning,  ever  meeting  new  objects  of 
wonder,  and  new  occasions  of  praise,  as  they  trace  the 
ways,  and  converse  with  the  works  of  God. 

3.  We  see  the  humility  of  angels.  They  are  superior 
beings,  exalted  to  heavenly  places,  and  called  principalities 
and  powers  ;  yet  they  disdain  not  to  learn  from  the  church 
on  earth  the  manifold  wisdom  of  God.  Yea,  they  are 
willingly  employed  as  ministering  spirits  to  men.  From 
their  example  let  us  learn  humility  and  charity.  If  we 
hope  to  dwell  with  angels  above,  let  us  cultivate  that  tem- 
per which  is  their  happiness  and  glory.  Let  us  learn 
more  of  the  wisdom  of  God,  nor  think  it  dishonourable 
to  learn  wisdom  from  inferiors.  Let  us  condescend  to  men 
of  low  estate,  and  bear  the  infirmities  of  the  weak.  For 
this  we  have  a  more  engaging  example  than  that  of  angels, 
even  the  example  of  the  Son  of  God,  who  came  not  to  be 
ministered  unto,  but  to  minister.  He  was  among  his  disci- 
ples, as  one  who  served.  He  gave  them  a  pattern  of 
meekness,  humility  and  love,  that  they  should  do  to  one 
another,  as  he  had  done  to  them. 


Chap.  III.  11-13.     EPISTLE    TO    THE    EPHESIANS.  251 


SERMON  XVIII. 

Ephesians  hi.  11-13. — According  to  the  eternal  purpose 
which  he  purposed  in  Christ  Jesus  our  Lord  ;  in  whom 
we  have  boldness  and  access  with  confidence  by  the  faith 
of  him.  Wherefore  I  desire  that  ye  faint  not  at  my 
tribulations  for  you,  which  is  your  glory. 

The  Apostle  here  resumes  a  thought,  which  he  had 
mentioned  several  times  before,  that  the  admission  of  the 
Gentiles  to  a  participation  in  the  privileges  of  the  gospel 
was  according  to  the  eternal  purpose  which  God  had 
made  in  Christ  Jesus.  The  extension  of  the  church  of 
God  to  comprehend  all  nations,  was  not  a  new  design ;  it 
was  a  plan  which  divine  wisdom  had  formed  before  the 
world  was  made.  Though  it  was  a  mystery  once  unknown, 
and  still  hardly  credible  to  the  Jews,  yet  intimations  had 
been  given  of  it  in  prophecy,  and  dispositions  had  been 
made  toward  it  in  providence,  through  all  preceding  ages 
of  the  world.  The  promise  of  a  Saviour  to  fallen  Adam 
respected  his  posterity,  as  well  as  himself;  and  as  he  was 
the  head  of  the  human  race,  it  extended  alike  to  all  men. 
The  promise  to  the  patriarchs  was  more  explicit;  that 
"  in  their  seed  all  the  nations  of  the  earth  should  be 
blessed."  Under  the  Jewish  dispensation,  the  Saviour 
was  typified  in  sacred  persons  and  religious  ceremonies, 
and  foretold  in  the  preaching  and  writings  of  the  prophets, 
who  sometimes  expressly  described  him,  as  coming  "  to 
bring  salvation  to  the  ends  of  the   earth."     The  frequent 


252  AN    EXPOSITION    OF    THE  Serm.  XVIII. 

dispersions  and  captivities  of  the  Jews  conveyed  to  other 
nations  a  knowledge  of  their  religion,  of  their  prophetic 
writings,  and  of  their  promised  Messiah,  and  raised  in  the 
minds  of  inquisitive  heathens  an  expectation  of  this  won- 
derful person.  But  the  full  discovery  of  this  divine  scheme 
was  not  made,  until  after  Christ's  resurrection,  when  he 
commanded  his  Apostles  to  go  into  all  the  world,  and 
preach  his  gospel  to  all  nations.  Nor  does  it  seem  to  have 
been  perfectly  understood,  even  by  the  Apostles  themselves, 
until  Peter,  by  a  heavenly  vision,  was  directed  to  go  and 
preach  the  gospel  to  the  family  of  the  Roman  centurion,  Cor- 
nelius. After  Peter  had  executed  this  mission,  finding  some 
of  his  brethren  dissatisfied  with  his  conduct,  he  explained 
to  them  the  reasons  of  it,  and  informed  them  of  the  suc- 
cess which  had  attended  it:  and,  on  hearing  of  these 
things,  "  they  glorified  God,  saying,  then  hath  God  granted 
to  the  Gentiles  also  repentance  unto  life." 

To  impress  the  minds  of  the  Ephesians  with  a  deeper 
sense  of  their  indebtedness  to  the  sovereign  grace  of  God, 
the  Apostle  often  repeats  this  thought,  that  the  offer  of 
salvation,  now  brought  to  them  by  the  gospel  of  Christ, 
was  not  the  fruit  of  their  works,  intentions  or  desires,  but 
the  result  of  God's  eternal  purpose  in  his  Son,  and  the 
effect  of  those  disposals  which  he  had  been  making  from 
the  beginning  of  the  world.  "  God  was  found  of  them 
who  sought  him  not,  and  made  manifest  to  them  who  in- 
quired not  after  him." 

There  was  nothing  which  more  filled  the  mind  of  this 
Apostle,  and  which  he  more  frequently  inculcated  on 
Christians,  than  the  freeness,  extent,  sovereignty  and  glory 
of  God's  grace  in  the  salvation  of  sinners. 

The  more  we  feel  and  realize  our  dependence  on  divine 
grace,  the  more  thankfully  shall  we  receive  it,  and  the 
more   diligently  shall  we  improve    it;  the  more  humble 


Chap.  III.  11-13.    EPISTLE    TO    THE    EPHESIANS.  253 

shall  we  be  in  our  opinion  of  ourselves,  and  the  more 
charitable  in  our  disposition  towards  others ;  the  more 
watchful  to  abstain  from  evil,  and  the  more  zealous  to 
abound  in  every  good  work. 

One  great  and  wonderful  privilege,  which  the  grace  of 
God  has  bestowed  on  us,  is  particularly  mentioned  in  our 
text.  "  In  Christ  we  have  boldness  and  access  with  con- 
fidence by  the  faith  of  him." 

To  this  privilege  we  will  now  attend. 

I.  The  Apostle  says,  "  We  have  access"  The  word 
signifies  an  approach  to  some  object.  Here  it  intends  a 
near  approach  to  God  in  the  duties  of  worship  ;  or  such 
a  state  of  peace  with  God  as  allows  a  freedom  of  inter- 
course. "  Being  justified  by  faith,  we  have  peace  with  God, 
and  access  to  that  grace  in  which  we  stand."  This  access 
is  expressed  by  our  "  coming  to  the  throne  of  grace  :"  by 
our  "  entering  into  the  most  holy  place ;"  by  our  "  having 
a  hope  by  which  we  draw  nigh  to  God." 

These  phrases  allude  to  the  Jewish  worship.  There 
was  a  visible  symbol  of  God's  presence  which  attended 
the  Israelites  in  the  wilderness.  This  was  called  the  glory 
of  the  Lord,  and,  sometimes,  the  Lord  himself.  When 
the  tabernacle  was  erected  and  the  ark  of  the  covenant 
placed  therein,  this  symbol  took  its  residence  on  the 
mercy  seat  which  was  made  on  the  ark,  and*  between  the 
Cherubims  which  covered  the  mercy  seat.  And  the  wor- 
shippers were  said  to  come  near  to  God,  because  they 
came  near  to  that  sensible  token  of  his  majesty  and  glory. 
The  gracious  presence  of  God  is  as  really  afforded  now, 
as  it  was  then,  although  there  is  not  the  same  visible  sym- 
bol ;  and,  therefore,  we  may,  as  truly  as  the  ancient  Jews, 
be  said  to  draw  near  to  God,  when  we  engage  in  the  solemn 
duties  of  worship.  Yea,  the  Apostle  signifies,  that  we 
have  nearer  access  than  they,  because  now  the  way  into 


254  AN    EXPOSITION    OF    THE  Serm.  XVIII. 

the  holiest  is  made  manifest,  into  which  we  have  liberty  to 
enter  by  the  blood  of  Christ. 

These  phrases  have  also  a  foundation  in  the  customs 
and  usages  of  mankind.  When  one,  in  behalf  of  himself 
or  of  others,  would  present  his  petition  to  a  sovereign,  he 
must  obtain  liberty  of  access  to  him :  so  God's  allowing 
us  to  make  our  supplications  to  him,  is  expressed  by  our 
drawing  near  to  him.  It  is  a  familiar  manner  of  expres- 
sion suited  to  convey  the  idea  of  great  condescension  on 
God's  part,  and  high  privilege  on  ours. 

II.  The  Apostle  observes,  that  "  we  have  boldness  of 
access."  The  word  properly  signifies  a  freedom  of  speak- 
ing, in  opposition  to  that  restraint  which  we  feel,  when 
we  are  in  the  presence  of  one  whom  we  dread,  and  in 
whose  goodness  we  can  place  no  confidence. 

The  word  expresses  the  fulness  of  that  liberty,  which 
under  the  gospel  all  Christians  enjoy,  of  drawing  near  to 
God.  The  Apostle  says,  "  We  have  boldness  to  enter 
into  the  most  holy  place."  Under  the  legal  dispensation, 
the  people  approached  unto  God  by  the  ministration  of 
the  priests,  who  were  appointed  to  offer  gifts  and  sacrifi- 
ces for  them :  but  now  all  believers  are  "  an  holy  priest- 
hood to  offer  up  spiritual  sacrifices  acceptable  to  God 
through  Jesus  Christ."  Under  the  law,  the  ordinary 
priests  came  only  into  the  sanctuary  :  the  high  priest  alone, 
and  he  but  once  a  year,  came  within  the  most  holy  place. 
But,  under  the  gospel,  all  Christians  may  at  all  times  draw 
near  to  God  in  all  ordinances,  and  may  on  all  occasions 
make  known  their  requests  to  him. 

The  word  farther  expresses  that  freedom  of  spirit  with 
which  we  should  come  to  God.  The  disposition  of  our 
hearts  should  correspond  with  the  liberal  and  gracious  dis- 
pensation under  which  we  are  placed. 

We  should  come  to  God  with  a  spirit  of  love,  in  oppo- 


Chap.  III.  11-13.    EPISTLE    TO    THE    EPHESIANS.  255 

sition  to  servile  fear.  To  revere  the'  authority,  dread  the 
displeasure,  and  tremble  at  the  judgments  of  God,  are 
tempers  in  no  respect  inconsistent  with  the  full  exercise 
of  love.  But  the  fear  which  arises  from  a  distrust  of 
God's  mercy  and  goodness,  and  which  makes  us  reluctant 
to  come  into  his  presence,  is  contrary  to  the  freedom  of 
the  gospel,  and  to  that  boldness  which  it  imparts.  Love 
casts  out  this  fear.  And  "  God  has  not  given  us  the  spirit 
of  fear,  but  the  spirit  of  power,  and  of  love,  and  of  a 
sound  mind."  The  charms  of  mercy  and  grace,  in  which 
our  heavenly  Father  manifests  himself  to  us,  should 
awaken  in  our  souls  gratitude,  hope,  love,  and  every  cheer- 
ful and  devout  affection. 

This  boldness  imports  frequency  in  our  approaches  to 
God.  Slaves,  under  the  influence  of  fear,  stand  at  a  dis- 
tance from  their  master.  Children,  invited  by  the  good- 
ness of  a  father,  come  often  into  his  presence.  So  Chris- 
tians, confiding  in  God's  fatherly  care  for  them  and 
attention  to  them,  should  embrace  all  opportunities  to  con- 
verse with  him.  Animated  by  a  sense  of  the  liberty  al- 
lowed them,  they  should  bring  to  the  throne  of  grace  their 
daily  prayers  and  praises.  Since  they  are  not  straitened 
in  him,  they  should  not  be  straitened  in  their  own  bowels. 
The  pious  Psalmist  wished  to  dwell  in  the  house  of  the 
Lord  all  the  days  of  his  life,  that  he  might  behold  the 
beauty  of  the  Lord  and  inquire  at  his  temple. 

How  great  is  the  privilege  which  Christians  enjoy ! 
They  may  look  up  to  God  as  their  Father,  may  go  daily 
into  his  presence,  may  tell  him  all  their  wants,  may  con- 
fess before  him  all  their  sins,  may  solicit  the  greatest 
favours,  may  urge  their  requests  with  most  fervent  impor- 
tunity ;  and  they  need  not  fear,  that  their  earnestness  will 
offend  him,  or  their  continual  coming  will  weary  him. 

III.  The  Apostle  teaches  us,  that  "  we  have  access 


256  AN    EXPOSITION    OF    THE  Sera.  XVIII. 

with  confidence.''''  This  confidence  is  what  is  elsewhere 
called  a  better  hope,  and  the  full  assurance  of  faith.  It  is 
opposed  to  doubting  and  distrust. 

The  nature  of  confidence  in  prayer  is  clearly  explained 
by  the  Apostle  John.  "  If  our  heart  condemn  us  not,  we 
have  confidence  toward  God.  And  whatsoever  we  ask, 
we  receive  of  him,  because  we  keep  his  commandments, 
and  do  those  things  that  are  pleasing  in  his  sight.  This  is 
the  confidence  that  we  have  in  him,  that  if  we  ask  any 
thing  according  to  his  will,  he  heareth  us  ;  and  if  we  know 
that  he  hear  us,  whatsoever  we  ask,  we  know  that  we 
have  the  petitions  that  we  desired  of  him." 

To  confidence  of  success  in  prayer  it  is  necessary,  that 
we  "  ask  according  to  God's  will;"  for  such  things  as  he 
allows  us,  and  in  such  a  manner  as  he  requires  us  to  ask. 
Temporal  blessings  we  must  ask  with  humble  submission  to 
that  supreme  wisdom,  which  alone  can  judge  what  is  best. 
Spiritual  blessings  we  must  solicit  with  the  strongest  im- 
portunity ;  but  at  the  same  time  with  a  concern  to  perform 
the  conditions  on  which  they  are  offered.  What  God  has 
absolutely  promised,  he  will  certainly  bestow.  What  he 
has  promised  conditionally,  will  follow  our  compliance 
with  the  conditions.  The  common  favours  of  his  provi- 
dence will  be  granted  in  such  time,  manner  and  measure, 
as  his  wisdom  sees  most  suitable.  One  may  pray  in  faith, 
in  a  full  confidence  of  God's  power,  wisdom,  mercy  and 
faithfulness,  and  yet  feel  strong  doubts,  whether  he  shall 
receive  the  blessings  for  which  he  prays;  because  he  is 
jealous  of  his  own  heart,  and  distrustful  of  his  own  wis- 
dom. A  penitent  has  an  undoubting  reliance  on  God's 
mercy  to  forgive ;  but  this  reliance  may  be  attended  with 
a  painful  suspicion  of  the  sincerity  of  his  own  repentance. 

A  person  in  affliction  may  pray  for  its  removal  with  a 
strong  assurance  of  God's   wisdom  to  discern,  and  readi- 


Chap.  III.  11-13.     EPISTLE    TO    THE    EPHESIANS.  257 

ness  to  do  what  is  best ;  and  yet  he  may  doubt  whether 
the  removal  will  be  granted ;  becanse  he  knows  himself 
incompetent  to  judge  what  his  own  safety,  the  good  of 
others  and  the  glory  of  God's  name  may  require.  Con- 
fidence in  prayer  is  a  full  reliance  on  God ;  but  this  may 
be  accompanied  with  a  humble  diffidence  of  ourselves. 

IV.  We  are  farther  taught,  that  all  our  hope  of  success 
in  prayer  must  rest  upon  the  mediation  of  Jesus  Christ. 
"In  Christ  we  have  access  with  confidence,  by  the  faith 
of  him" 

In  his  name  we  are  to  come  before  God ;  and  in  the 
virtue  of  his  atonement  and  intercession  we  may  hope  for 
acceptance.  As  the  only  begotten  Son,  he  is  in  the  bosom 
of  the  Father.  As  he  is  holy  and  without  sin,  God  de- 
lights in  him  and  hears  him  always.  As  he  is  perfect  in 
knowledge,  none  of  our  wants  can  escape  his  notice. 
Having  taken  part  of  our  flesh  and  blood,  he  is  not 
ashamed  to  call  us  brethren.  Having  been  tempted  in  all 
points  as  we  are,  he  can  be  touched  with  the  feeling  of 
our  infirmities.  Having  purchased  by  his  blood  the  bless- 
ings which  we  need,  he  can  make  effectual  intercession. 
As  he  is  a  Mediator  ordained  of  God,  what  he  has  done 
and  still  is  doing  for  us  will  be  accepted  in  our  behalf. 

"  Seeing  we  have  such  an  High  Priest  over  the  house  of 
God,  we  may  draw  near  with  true  hearts  in  the  full  assu- 
rance of  faith." 

The  Apostle,  having  stated  to  the  Ephesians  their  great 
privilege  of  access  to  the  throne  of  grace,  teaches  them, 
what  improvement  they  ought  to  make  of  it.  "  Where- 
fore I  desire,  that  ye  faint  not  at  my  tribulations  for  you." 

He  had  before  called  himself  "  a  prisoner  of  Christ  for 
them."  He  here  expresses  the  same  thought.  It  was 
for  them  that  he  suffered  his  present  bonds  and  afflictions. 
These  were  the  consequences  of  his  preaching  the  gospel 

33 


258  AN    EXPOSITION    OF    THE  Serm.  XVIII. 

to  the  Gentiles,  and  of  his  acknowledging  them  as  fellow 
citizens  with  the  Jews.  Fearing,  lest  his  sufferings  in  the 
cause  of  the  gospel  should  dishearten  these  new  and  in- 
experienced converts,  he  sets  before  them  a  view  of  their 
happy  security  under  the  protection  of  divine  grace. 
Dangers  indeed  were  before  them;  but  what  had  they  to 
fear,  who  had  boldness  of  access  to  God,  with  confidence 
by  the  faith  of  Christ  ?  "Wherefore,"  says  he,  "  I  desire 
that  ye  faint  not  at  my  tribulations,  which  is  your  glory." 
It  was  one  of  the  glories  of  their  religion,  that  he  who 
preached  it,  was  not  ashamed  to  suffer  for  it.  His  con- 
stancy and  zeal  were  an  unequivocal  evidence,  that  he  be- 
lieved his  religion  to  be  true  and  important,  and  a  decided 
proof  of  its  efficacy  and  power  to  support  men  in  the 
severest  trials.  He  wished  them  to  consider,  that  they 
had  not  received  a  religion  which  the  teachers  of 
it  were  afraid  to  maintain ;  but  a  religion  which  in- 
spired them  with  courage  to  meet,  and  with  patience 
to  bear  every  evil  which  the  world  could  threaten. 
Though  the  Ephesians  were  exposed  to  the  same  afflic- 
tions which  he  endured,  he  desired  them  not  to  faint ;  for 
the  faith  which  strengthened  him,  would  sustain  them ; 
the  animating  principles,  which  the  gospel  afforded  to  him, 
it  imparted  also  to  them ;  and  they,  as  well  as  he,  might 
draw  near  to  God  with  confidence,  and  obtain  grace  to 
help  in  time  of  need.  Since  they  were  admitted  so  near 
to  God ;  were  allowed  such  free  intercourse  with  him ; 
had  such  assurance  of  his  attention  to  their  prayers;  he 
hoped,  they  would  neither  faint  at  the  tribulations,  which 
they  saw  in  him,  nor  at  those  which  might  happen  to  them. 
It  was  their  glory,  that  they  had  received  the  gospel,  at  a 
time  when  it  was  attended  with  affliction ;  and  it  would 
still  be  their  greater  glory,  if  they  should  hold  the  begin- 
ning; of  their  confidence  steadfast  unto  the  end. 


Chap.  III.  11-13      EPISTLE    TO    THE    EPHESIANS.  259 

REFLECTIONS. 

1.  In  the  Apostle  Paul  we  have  a  noble  example  of 
benevolence. 

He  was  joyful  in  his  tribulation,  finding  that  it  conduced 
to  the  happiness  of  others.  He  upbraids  not  the  Ephe- 
sians  with  the  troubles  which  he  endured  for  them :  he 
rather  exhorts  them  to  be  thereby  animated  to  constancy 
in  the  faith.  He  speaks,  in  the  same  kind  and  affection- 
ate terms  to  the  Philippians ;  "  I  would  ye  should  under- 
stand, that  the  things  which  happened  to  me,  have  fallen 
out  rather  unto  the  furtherance  of  the  gospel.  And  many 
of  the  brethren  in  the  Lord,  waxing  confident  by  my 
bonds,  are  much  more  bold  to  speak  the  word  without 
fear.  It  is  my  earnest  expectation  and  hope,  that  in  no- 
thing I  shall  be  ashamed ;  but  that  with  all  boldness,  as 
always,  so  now  also  Christ  shall  be  magnified  in  my 
body,  whether  it  be  by  life  or  by  death.  If  I  be  offered  on 
the  sacrifice  and  service  of  your  faith,  I  joy  and  rejoice 
with  you  all.  For  the  same  cause  also  do  ye  joy  and  re- 
joice with  me." 

It  is  the  glory  of  the  religion  of  Jesus,  that,  where  it 
comes  with  power,  it  enlarges  the  mind,  purifies  the  affec- 
tions, subdues  the  passions,  sweetens  the  temper,  softens 
the  heart  to  sensibility  and  love,  and  excites  to  every  good 
work. 

2.  We  are  taught  that  new  converts  should  be  assisted 
and  encouraged  in  religion. 

These  Ephesians,  who  but  lately  had  embraced  the  gos- 
pel, were  in  danger  of  fainting  under  the  tribulations 
which  attended  it.  The  Apostle,  therefore,  warned  them 
of  the  trials  which  they  might  expect,  and  fortified  their 
minds  by  arguments  adapted  to  their  case. 

They  who  enter  on  the  religious  life  must  sit  down  and 


260  AN    EXPOSITION    OF    THE  Serm.  XVIII. 

count  the  cost.  They  must  form  their  good  resolutions 
with  an  apprehension  of  difficulty  before  them,  with  a  sense 
of  their  own  weakness,  and  with  a  humble  reliance  on  the 
power  of  divine  grace.  Many  set  out  in  the  Christian 
course,  with  warm  zeal,  but  with  little  consideration. 
Hence,  when  they  meet  with  unlooked  for  opposition, 
they  turn  back  and  walk  no  more  in  it.  As  seed  sown  in 
shallow  soil  suddenly  springs  up,  but,  under  the  scorching 
beams  of  the  sun,  withers  away;  so  they  who  hear  the 
word  and  receive  it  hastily,  may  discover  much  joy  at  iirst, 
but  when  tribulation  arises,  they  are  offended.  They 
only  bring  forth  fruit  with  patience,  who  receive  the  word 
and  understand  it,  and  so  cherish  it  in  the  heart,  that  it  takes 
deep  root. 

3.  We  farther  learn,  that  our  best  support  under  the 
troubles  of  the  world,  is  that  boldness  of  access  to  God, 
which  we  enjoy  in  Christ  Jesus.  This  is  the  argument 
by  which  the  Apostle  persuades  the  Ephesians  not  to  faint 
at  the  sight  of  his  tribulations,  or  at  the  apprehension  of 
their  own.  As  Christians  have  full  liberty  to  come  to 
God,  may  use  great  freedom  of  speech  in  his  presence, 
may  express  all  their  desires,  may  ask  all  that  they  need, 
with  a  confidence  that  he  hears  and  regards  them,  what 
occasion  have  they  to  faint?  What  danger  can  dismay 
them  ?  What  difficulty  discourage  them  ?  What  burden 
depress  them  1  What  service  seems  too  hard  for  them  I 
"■  When  I  am  weak,  then  am  I  strong."  "  I  can  do  all 
things  through  Christ  who  strengthens  me." 

4.  How  great  a  thing  it  is  to  pray  as  we  ought  to  pray 
in  such  a  manner,  that  we  can  truly  say,  "  We  have  had 
access  to  God  V 

Do  we  not  often  ask  we  know  not  what,  and  pray  we 
know  not  how  ?  How  much  distraction  is  there  in  our 
devotion  1     How    cold   are   our  desires  ?     How   uninflu- 


Chap.  III.  11-13.     EPISTLE    TO    THE    EPHESIANS.  261 

encing  our  sense  of  the  Being  whom  we  address  1  How 
often  do  we  bring  into  his  presence  impatience,  discontent, 
envy,  ill  will  and  other  disorderly  passions  1  If  we  have 
received,  or  think  we  have  received  an  injury,  how  diffi- 
cult it  is  to  calm  the  tumult  of  the  mind,  and  recover  that 
serenity,  sweetness  and  benevolence  of  heart,  which  are 
necessary  to  prepare  us  for  communion  with  God  ?  How 
much  sin  is  mixed  with  our  prayers  ?  We  have  need  to 
pray,  that  our  prayers  may  be  forgiven. 

5.  Let  the  grace  and  condescension  of  God  encourage 
us,  unworthy  as  we  are,  to  come  often  into  his  presence. 
He  is  rich  in  mercy  to  them  who  call  upon  him.  Our 
wants  are  great  and  numerous,  and  he  only  can  supply 
them.  Let  us  attend  to  our  wants,  and  we  shall  find  mat- 
ter for  prayer,  we  shall  know  what  to  say  when  we  stand 
before  him. 

How  astonishing  is  it,  that  so  many  contentedly  live 
strangers  to  God,  and  at  a  distance  from  him  !  That,  ab- 
sorbed in  the  pleasures  and  interests  of  the  world,  they 
neglect  the  favour  of  God,  and  the  privilege  of  conversing 
with  him !  They  who  forsake  him,  forsake  their  own  mer- 
cies. As  for  us,  it  is  good  that  we  should  draw  near  to 
him.      They  who  are  far  from  him,  perish. 


262  AN    EXPOSITION    OF    THE  Serm.  XIX. 


SERMON  XIX. 

Ephesians  hi.  14,  15. — For  this  cause  I  bow  my  knees 
unto  the  Father  of  our  Lord  Jesus  Christ,  of  whom  the 
whole  family  in  heaven  and  earth  is  named. 

Paul,  in  the  preceding  verse,  expresses  his  desire,  that 
the  Ephesian  Christians  would  not  faint  at  the  tribulations 
which  he  suffered;  but  rather  from  his  example  would 
take  courage  to  meet  all  the  trials  and  dangers  which 
might  await  them  in  the  cause  of  religion.  Sensible  of 
the  weakness  of  human  nature,  and  its  aversion  to  suffer- 
ings, he  fears  for  his  new  converts,  lest,  in  those  persecu- 
ting times,  some  should  renounce  the  faith.  He  therefore 
labours  to  fortify  their  minds  by  proper  arguments,  that 
they  might  not  be  moved  from  the  hope  of  their  calling ; 
and  prays  that  they  might  be  strengthened  by  the  grace 
of  God  to  constancy  and  perseverance  in  the  truth.  "  For 
this  cause,"  saith  he ;  i.  e.  because  of  the  tribulations 
which  attend  the  profession  of  the  gospel ;  "  I  bow  my 
knees  unto  the  Father." 

As  "  bowing  the  knees"  was  a  common  token  of  rever- 
ence in  the  presence  of  superiors,  and  a  posture  often  used 
in  prayer,  to  express  the  humility  and  engagedness  of  the 
mind ;  so  the  Apostle,  by  this  phrase,  intends  prayer  itself; 
and  his  meaning  is,  "  for  this  cause  I,  with  all  reverence 
and  fervour  of  soul,  supplicate  the  grace  of  God  to 
strengthen  and  confirm  you  in  the  religion  which  you  have 
embraced  and  professed."  Thus  he  expresses  the  same 
sentiment  in  his  epistle  to  the  Colossians ;  "  For  this  cause 


Chap.  III.  14,  15.    EPISTLE    TO    THE    EPHESIANS.  263 

we  cease  not  to  pray  for  you,  and  to  desire  that  ye  may  be 
filled  with  the  knowledge  of  his  will  in  all  wisdom  and 
spiritual  understanding."  The  phrase  suggests  to  us,  that 
in  our  prayers  for  ourselves,  and  intercessions  for  others, 
we  should  bow  our  souls  before  God  with  deep  humility, 
and  present  our  petitions  with  collection  of  thought,  and 
intenseness  of  desire. 

The  Apostle  addresses  the  great  God,  as,  "the  Father 
of  our  Lord  Jesus  Christ." 

God  is  the  Father  of  all  creatures :  he  by  his  powerful 
word  called  into  being  those  numerous  worlds  which  are 
scattered  through  the  immensity  of  space,  and  has  given 
existence  to  the  various  tribes  of  creatures  which  inhabit 
them. 

Mankind  are  God's  offspring  in  a  higher  sense  than 
inanimate  and  sensitive  creatures :  he  is  the  Father  of 
their  spirits,  and  his  inspiration  has  given  them  under- 
standing. 

But  in  a  most  peculiar  sense  is  he  the  Father  of  our 
Lord  Jesus  Christ ;  who,  in  regard  of  his  divine  nature,  is 
called  the  image  of  the  invisible  God,  the  brightness  of 
his  glory,  and  the  similitude  of  his  person ;  and,  in  regard 
of  his  human  nature,  is  called  the  Son  of  God,  his  only 
begotten,  and  his  beloved  son :  because  he  proceeded  and 
came  forth  from  God  in  such  a  manner,  as  no  other  being 
ever  has  done. 

The  conception  of  Christ's  human  nature,  and  its  union 
with  the  divine,  though  mysteries  which  we  cannot  explain, 
may  yet  be  understood  as  far  as  religion  is  concerned  in 
them.  In  general  we  are  instructed,  that  Christ  is  the 
Mediator  between  God  and  man,  and  that  through  him  we 
must  draw  near  to  the  Father.  Innocent,  unoffending 
creatures  may  approach  him  as  their  Father  by  creation. 
We  guilty  creatures  must  come  to  him  through  his  only 


234  A\T    EXPOSITION    OF    THE  Serm.  XIX. 

begotten,  and  well  beloved  Son.  We  must  look  to  him 
not  merely  as  our  Father ;  for  we  have  sinned,  and  are  no 
more  worthy  to  be  called  his  children  ;  but  especially  as 
the  Father  of  Jesus  our  Lord,  who  was  ordained  before 
the  foundation  of  the  world,  and  was  manifested  in  these 
last  times  for  us,  that  by  him  we  might  believe  in  God. 

"  I  bow  my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ,  of  whom  the  whole  family  in  heaven  and  earth 
is  named." 

As  the  members  of  a  family  are -denominated  from  the 
head,  so  all  the  faithful  servants  of  God  are  represented 
as  bearing  his  name.  Christ  says,  "Him  that  overcometh 
will  I  make  a  pillar  in  the  temple  of  my  God,  and  I  will 
write  upon  him  the  name  of  my  God,  and  my  new  name," 
i.  e.  the  Son  of  God,  which  name  Christ  had  newly  as- 
sumed. Under  the  Old  Testament  he  was  very  rarely 
called  the  Son  of  God.  While  he  appeared  in  the  flesh, 
the  Son  of  man  was  his  usual  title.  After  his  resurrec- 
tion he  was  seldom  called  any  more  by  this  name ;  but 
was  styled  the  Son  of  God.  This  is  therefore  said  to  be 
a  new  name ;  and  this  is  the  name  which  he  gives  to  true 
believers.  The  whole  body  of  Christ's  followers  are  dis- 
tinguished, as  having  his  Father's  name  written  in  their 
foreheads.  The  meaning  is,  they  shall  be  denominated 
the  sons  of  God ;  and  in  that  character  shall  be  openly 
and  publicly  received.  Christ's  new  name,  and  the  name 
of  his  Father,  mean  the  same,  even  the  sons  of  God :  and 
by  this  name  the  happiness  of  the  saints  in  heaven  is  often 
expressed.  God  himself  shall  be  with  them,  and  be  their 
God,  and  they  shall  be  his  sons  and  daughters.  They 
shall  be  heirs  of  God,  and  joint  heirs  with  Christ,  and 
shall  inherit  all  things. 

Believers  on  earth,  and  saints  and  angels  in  heaven,  are 
all  one  family.     They  are  servants  of  the  same  Lord,  and 


f 

Chap.  III.  14,  15.        EPISTLE    TO    THE    EPHESIANS.  265 

children  of  the  same  parent.  From  him  the  whole  family 
in  heaven  and  earth  is  named.  The  saints  in  this  world 
are  strangers  and  pilgrims.  They  have  here  no  continu- 
ing city.  But  they  will  soon  be  called  home  to  join  their 
brethren  in  the  upper  world.  They  are  here  training  up 
for  heaven  ;  and  when  their  course  of  discipline  is  finished, 
they  will  be  received  to  those  blessed  mansions,  which 
Christ  has  prepared,  and  into  which  those  have  entered 
who  are  already  dead  in  Christ. 

It  may  be  useful  to  contemplate  the  relation  between 
believers  on  earth,  and  saints  and  angels  in  heaven. 

1.  They  all  spring  from  the  same  common  parent. 
They  have  all  one  father ;  one  God  has  created  them. 
Angels  are  an  order  of  beings  superior  to  men  ;  they  are 
endued  with  larger  powers,  and  raised  to  higher  glory. 
But  still  they  are  dependent  creatures.  They  owe  their 
existence,  their  powers,  and  all  their  glory  to  the  same  God, 
to  whom  we  are  indebted  for  our  inferior  station  in  the 
scale  of  being. 

2.  The  family  in  heaven  and  earth  are  all  governed  by 
the  same  general  laws.  There  are  indeed  some  laws 
peculiar  to  the  present  state.  In  a  family  of  children,  the 
younger  are  under  a  certain  discipline  suited  to  their  tender 
and  inexperienced  age.  So  the  saints  in  this  world  are 
under  tutors  and  governors  until  the  time  appointed  of  the 
Father.  But  the  main  substance  of  religion  is  the  same 
both  in  heaven  and  in  earth.  The  moral  kingdom  of  God 
is  a  kingdom  which  cannot  be  moved.  The  laws  of  it  are 
immutable ;  and  they  are  all  suited  to  the  nature  and  con- 
dition of  his  subjects,  and  need  no  revision  or  amendment. 
To  love,  reverence,  worship  and  serve  the  Supreme  Lord, 
and  to  promote  the  glory  of  his  kingdom,  and  the  happi- 
ness of  their  fellow  subjects,  are  obligations  common  to 
all  rational  and  moral  beings  in  heaven  and  in  earth. 

34 


266  AN    EXPOSITION    OF    THE  Serin.  XIX. 

3.  As  children  of  the  same  family,  they  share  in  the 
same  pleasures  and  enjoyments.  The  glorified  spirits  are 
represented  as  surrounding  God's  throne,  and  pouring 
forth  in  his  presence  their  songs  of  adoration  and  praise ; 
as  celebrating  his  perfections  and  works,  the  wonders  of 
his  providence  toward  themselves  and  other  beings,  and 
especially  the  glories  of  his  grace  toward  fallen  men.  The 
saints  below  taste  a  sweetness  and  delight  in  the  same  de- 
vout and  pious  exercises.  "  It  is  good  to  sing  praises  to 
the  Lord :  it  is  pleasant,  and  praise  is  comely."  The 
angels  are  ministering  spirits,  sent  forth  to  minister  to  the 
heirs  of  salvation.  They  are  highly  gratified  in  behold- 
ing the  methods,  and  in  serving  the  designs  of  divine  love 
toward  our  guilty  race.  When  the  Saviour  was  born, 
heaven  was  moved  with  joy :  there  was  a  multitude  of 
the  heavenly  host,  who  came  down  to  earth,  and  sang, 
"  glory  to  God  in  the  highest ;  on  earth  peace ;  good-will 
to  men."  True  Christians  here  below  partake  of  the 
same  benevolent  temper.  They  rejoice  in  the  good  done. 
There  is  joy  in  heaven  when  a  sinner  repents.  There  is 
joy  in  the  church,  when  religion  prevails,  and  sinners  are 
converted  from  the  error  of  their  ways. 

4.  As  among  the  members  of  a  family  there  is  usually 
a  general  resemblance  of  features,  speech  and  manners,  so 
the  saints  above  and  below  have  the  same  general  temper; 
the  same  distinguishing  complexion. 

Man,  at  first,  was  made  little  lower  than  the  angels. 
He  bore  the  same  divine  image.  This  was  lost  by  the 
apostacy.  It  is  in  a  degree  restored  by  regeneration, 
which  renews  the  soul  after  the  image  of  God  in  righte- 
ousness and  true  holiness.  This  image  will  be  perfected 
in  heaven,  where  the  children  of  God  shall  be  made  equal 
to  the  angels ;  not,  indeed,  equal  in  the  degree,  but  equal 
in  the  integrity  of  the  moral  character. 


Chap.  III.  14,  15.    EPISTLE    TO    THE    EPHESIANS.  267 

There  are  belonging  to  the  Christian  temper  here,  some 
virtues  and  graces,  for  which  in  heaven  there  will  be  no 
room;  such  as  penitence,  self-denial,  temperance,  forgive- 
ness, faith  and  hope.  But  the  main,  governing  features 
of  the  religious  temper,  are  the  same  in  believers  here, 
and  in  saints  and  angels  above  ;  such  as  love  and  gratitude 
to  God,  benevolence  and  goodness  to  fellow  creatures, 
humility  in  their  views  of  themselves,  and  cheerful  sub- 
jection to  the  divine  will.  In  heaven  charity  never  i'ails ; 
God's  will  is  done  there ;  boasting  is  excluded ;  all  glory 
is  given  to  God. 

5.  The  saints,  in  heaven  and  in  earth,  have  one  com- 
mon interest.  In  this  respect  they  are  like  a  well  regu- 
lated family.  The  glory  of  God,  the  advancement  of  re- 
ligion, and  the  promotion  of  the  general  happiness  of  the 
moral  world  are  the  objects  on  which  their  hearts  are 
placed.  When  the  Apostle  John  fell  down  before  the 
angel  who  showed  him  the  things  relating  to  the  church 
of  God,  the  angel  said  to  him,  "  See  thou  do  it  not,  for  I 
am  thy  fellow-servant,  and  of  thy  brethren  the  prophets, 
and  of  them  who  keep  the  sayings  of  this  book;  worship 
God." 

6.  The  members  of  a  family,  however  diversified  in 
age,  condition,  abilities  and  improvements,  agree  in  this, 
that  they  look  to,  rely  upon,  and  are  guided  by  the  same 
head.  It  is  so  in  God's  great  family.  Angels  and  glori- 
fied spirits  are  as  much  dependent  on  him,  as  are  the  saints 
below.  They  have  their  being  in  him,  and  are  directed 
by  him.  To  him  they  owe,  not  only  their  natural  ex- 
istence, but  the  continuance  of  their  holy  and  happy 
state. 

7.  They  are  all  objects  of  God's  love. 

In  a  virtuous  family,  there  are  different  measures  of 
virtue  in  the  different  members ;  and  the  parent,  while  he 


268  AN    EXPOSITION    OF    THE  Serin.  XIX. 

loves  them  all,  approves  some  more  highly  than  others. 
So  it  is  in  this  large  family.  There  are  different  degrees 
of  goodness  in  the  saints  here.  The  best  of  these  fall 
below  the  measure  of  those  who  are  made  perfect  in  hea- 
ven. And  the  highest  human  saint  above  must  be  inferior 
to  the  angels,  who,  having  kept  their  first  state,  have  been  in 
continual  progress  from  their  creation.  Consequently, 
some  of  God's  family  are  more  excellent  and  amiable  in 
his  sight  than  others.  But  yet  he  loves  them  all.  The 
smallest  measure  of  grace  in  the  humble  believer  is  pleas- 
ing to  God;  and  every  work  and  service  which  he  per- 
forms will  meet  a  suitable  reward.  "  Whatsoever  good 
thing  any  man  does,  the  same  shall  he  receive  of  the  Lord, 
whether  he  be  bond  or  free."  He  who  only  gives  a  cup 
of  cold  water  to  a  needy  brother,  from  love  to  Christ, 
shall  in  no  wise  lose  his  reward.  The  saints  are  called 
his  treasure,  his  jewels.  He  will  gather  them  to  himself. 
None  of  them  will  be  lost. 

8.  At  the  last  day,  all  the  saints,  those  who  are  now  on 
earth,  and  those  who  are  in  heaven,  will  meet  in  God's 
presence,  be  openly  acknowledged  as  his  children,  and  ad- 
mitted to  dwell  together  in  his  house  forever. 

Heaven  is  remote  from  this  earth,  remote  in  its  nature, 
if  not  in  its  situation.  The  saints  are  here  in  an  evil 
world,  a  world  of  corruption,  temptation  and  sorrow.  Into 
heaven  nothing  enters  which  defiles  or  afflicts.  The  day 
is  fast  approaching,  when  the  saints  here,  will  rise  up  and 
ascend  on  high,  to  meet  and  mingle  with  the  saints  above ; 
and  all  will  unite  together  in  one  great  family,  never  to  be 
dispersed.  The  Lord  Jesus  will  be  revealed  from  heaven 
with  his  mighty  angels.  He  will  come  with  ten  thousands 
of  his  saints.  The  dead  in  Christ  will  be  raised;  they 
who  are  alive  and  remain  will  be  changed ;  they  all  will 
mount  up  together  to  meet  the  Lord,  coining,  with  his 


Chap.  III.  14,  15.     EPISTLE    TO    THE    EPHESIANS.  269 

numerous  train,  in  the  air :  and  thence  they  will  ever  be 
with  the  Lord. 

We  have  seen,  in  what  respects  the  saints  in  heaven  and 
earth  constitute  one  family. 

Let  us  attend  to  the  reflections  which  this  subject  sug- 
gests to  us. 

1.  If  we  estimate  the  dignity  of  men  from  the  families 
with  which  they  are  connected,  how  honourable  is  the  be- 
liever ?  He  belongs  to  the  family  in  heaven.  He  is  a  son 
of  the  most  high  God.  He  is  a  fellow  servant  with  angels. 
He  has  an  inheritance  with  the  saints  in  glory.  He  has 
a  possession  purchased  for  him,  not  with  corruptible  things, 
as  silver  and  gold,  but  with  the  precious  blood  of  God's 
beloved  Son.  He  has  a  house  in  reserve  for  him,  which 
is  builded,  prepared  and  furnished,  not  by  human  hands, 
but  by  a  divine  power.  How  should  all  earthly  riches 
and  honours  be  despised  by  the  Christian,  who  is  born  to 
such  noble  prospects,  and  entitled  to  such  glorious  posses- 
sions ?  May  he  not  be  contented  in  poverty,  and  patient 
in  adversity,  when  he  believes,  that  heavenly  riches  and 
everlasting  felicities  nearly  await  him,  and  that  his  present 
light  afflictions,  which  are  but  for  a  moment,  are  work- 
ing for  him  a  far  more  exceeding,  and  eternal  weight  of 
glory  ! 

2.  We  see  our  obligations  to  mutual  condescension, 
peaceableness  and  love. 

The  family  in  heaven  are  all  of  one  heart  and  one  soul. 
They  are  united  in  the  worship  and  service  of  God,  and 
in  the  designs  of  benevolence  toward  one  another.  If  we 
profess  to  belong  to  that  noble  family,  let  us  learn  to  imi- 
tate their  temper  and  manners.  Let  us  love  one  another 
with  a  pure  heart  fervently,  and  keep  the  unity  of  the 
Spirit  in  the  bond  of  peace.  If  the  church  of  God  on 
earth  is  one  family,  and  a  part  of  the  great  family  which  is 


270  AN    EXPOSITION    OF    THE  Serm.   XIX. 

in  heaven ;  if  even  the  angels  are  willing  to  be  ranked  with 
the  saints  below,  as  members  of  the  same  household,  and 
employed  as  fellow-servants  with  them,  and  even  as  minis- 
tering spirits  to  them  ;  how  unchristian,  how  unheavenly, 
are  pride,  contention,  disunion  and  separation  among  pro- 
fessed believers !  How  contrary  are  such  tempers  to  their 
character  as  children  of  that  Father,  of  whom  the  whole 
family  in  heaven  and  earth  is  named !  This  is  a  thought 
which  our  Apostle  often  suggests,  and  which  meets  us  in 
almost  every  paragraph  of  this  excellent  epistle. 

3.  If  we  are  God's  family,  how  careful  should  we  to  be 
attend  on  the  orders  of  his  house  l 

Angels  and  saints  worship  God,  day  and  night,  in  his 
temple  above.  It  is  their  joy  to  come  into  his  presence, 
bow  themselves  before  him,  receive  and  execute  his  com- 
mands, and  celebrate  his  perfections  and  works.  Let  us 
here  imitate  their  zeal,  devotion  and  piety,  that  we  may 
be  better  prepared  to  join  with  them  hereafter.  They 
who  contemptuously  forsake  the  worship,  and  carelessly 
neglect  the  ordinances  of  God's  house,  absurdly  profess 
to  be  the  children  of  the  Father  of  our  Lord  Jesus  Christ, 
of  whom  the  whole  family  in  heaven  and  earth  is  named. 

4.  Let  those  who  are  not  of  this  family  be  solicitous  to 
obtain  a  place  in  it. 

Unless  you  become  members  of  it  here  on  earth,  you 
cannot  expect  admission  into  it  in  heaven.  The  door  of 
God's  house  is  now  open.  He  sends  forth  his  servants  to 
compel  you  to  come  in,  that  his  house  may  be  filled. 
But  know,  this  door  will  not  stand  open  always.  When, 
by  the  order  of  the  Master  of  the  house,  the  door  shall 
be  shut,  you  will  in  vain  stand  without  and  knock  at  the 
door,  saying,  "  Lord,  Lord,  open  to  us ;"  for  he  will  an- 
swer, "  I  know  you  not  whence  you  are." 

While  you  live  in  the  indulgence  of  your  sins,  you  are 


Chap.  III.  14,  15.    EPISTLE    TO    THE    EPHESIANS.  271 

far  from  God ;  you  have  no  portion  in  the  blessings  de- 
signed for  his  family.  You  must  be  renewed  in  the 
spirit  of  your  mind,  before  you  can  become  fellow  citizens 
with  the  saints,  and  of  the  household  of  God,  and  be  in- 
corporated with  his  family  in  heaven.  He  now  invites  you 
to  come  in,  and  take  a  place  among  his  children.  Those 
who  come  he  will  graciously  receive,  and  freely  love. 
But  if  you  spurn  his  kind  invitation,  and  choose  still  to 
remain  in  the  society  of  the  ungodly,  you  will  forever  be 
excluded  from  the  fellowship  of  saints  and  angels,  and 
finally  be  turned  over  into  the  place  prepared,  in  God's 
justice,  for  the  punishment  of  rebellious  spirits. 

5.  Let  such  as  profess  to  be  of  God's  family,  walk  as 
becomes  so  honourable  a  relation. 

Let  them  emulate  the  temper  of  the  blessed  above,  and 
aspire  to  that  perfection,  which  makes  them  blessed.  Let 
them  seek  a  nearer  conformity  to,  and  closer  union  with 
that  branch  of  their  family,  which  is  already  in  hea- 
ven. And  let  them  daily  bow  their  knees  to  him,  of 
whom  the  whole  family  in  heaven  and  earth  is  named, 
that  he  would  grant  them  to  be  strengthened  with  might 
by  his  Spirit  in  the  inner  man,  that  Christ  may  dwell  in 
their  hearts  by  faith,  and  that,  being  rooted  and  grounded 
in  love,  they  may  be  able  to  comprehend  with  all  saints, 
what  is  the  breadth,  and  length,  and  depth,  and  height, 
and  to  know  the  love  of  Christ,  which  passeth  knowledge, 
and  may  be  filled  with  all  the  fulness  of  God. 


272  AN    EXPOSITION    OF    THE  Serm.  XX. 


SERMON  XX. 

Ephesians  hi.  14-19 — For  this  cause  I  bow  my  knees  unto 

the  Father  of  our  Lord  Jesus    Christ that  he 

would  grant  you  according  to  the  riches  of  his  glory,  to 
be  strengthened  with  might  by  his  Spirit  in  the  inner 
man  ;  that  Christ  may  dwell  in  your  hearts  by  faith  ; 
that  ye,  being  rooted  and  grounded  in  love,  may  be  able 
to  comprehend  with  all  saints,  what  is  the  breadth,  and 
length,  and  depth,  and  height ;  and  to  know  the  love  of 
Christ  which  passeth  knowledge,  that  ye  might  be  filled 
with  all  the  fulness  of  God. 

The  Apostle,  now  in  bonds  for  the  gospel,  was  con- 
cerned for  his  new  converts  in  Ephesus,  lest,  disheartened 
by  the  persecutions  which  had  befallen  him,  and  which 
threatened  them,  they  should  turn  away  from  the  faith. 
He  cautions  them,  that  they  faint  not  at  his  tribulations ; 
and,  for  their  encouragement,  he  tells  them,  that  he  re- 
membered them  in  his  prayers,  and  bowed  his  knees  unto 
the  Father  of  our  Lord  Jesus  Christ  in  their  behalf.  The 
things  which  he  principally  requested  for  them,  are  related 
in  the  words  which  have  just  been  read:  That  they 
might  be  strengthened  in  the  inner  man,  that  Christ  might 
dwell  in  their  hearts,  that  they  might  be  rooted  and 
grounded  in  love,  that  they  might  comprehend  the  love  of 
Christ  which  passeth  knowledge,  and  that  they  might  be 
filled  with  all  the  fulness  of  God. 

These  things  will  be  the  subject  of  our  present  medita- 


Chap.  III.  14-19.        EPISTLE    TO    THE    EPHESIANS.  273 

tions.  And  while  we  contemplate  the  blessings  which 
Paul  sought  for  the  Ephesians,  let  us  seek  the  same  for 
ourselves. 

I.  He  prays,  that  "  God  would  grant  them,  according 
to  the  riches  of  his  glory,  to  be  strengthened  with  might 
by  his  Spirit  in  the  inner  man." 

It  was  not  bodily  strength,  civil  power  or  worldly 
distinction,  which  the  Apostle  requested  for  these  Chris- 
tians ;  it  was  something  far  more  desirable.  It  was  the 
strength  which  belongs  to  the  inner  man,  which  comes 
from  God's  Spirit,  which  is  granted  according  to  the  riches 
of  his  glory. 

It  was  the  grace  of  fortitude  and  patience,  that  they 
might  persevere  in  religion,  whatever  dangers  and  difficul- 
ties should  meet  them.  Thus  our  Apostle  prays  for  the 
Colossians,  "  that  they  may  be  strengthened  with  all 
might,  according  to  God's  glorious  power,  unto  all  patience 
and  long-suffering  with  joyfulness." 

Christians,  weak  in  themselves,  need  the  power  of 
Christ  to  rest  upon  them.  In  the  course  of  the  religious 
life,  they  are  exposed  to  dangerous  temptations,  exercised 
with  great  afflictions,  and  called  to  difficult  services.  In  such 
cases  they  have  peculiar  need  of  strength  in  the  inner  man. 

We  are  to  obtain  this  strength  by  "  bowing  the  knee  to 
the  Father  of  our  Lord  Jesus  Christ."  If  it  comes  from 
his  Spirit  and  from  the  riches  of  his  glory,  we  must  trust  in 
him  and  look  to  him  for  it.  That  we  may  hope  and  ask 
with  greater  confidence,  we  should  contemplate  his  wis- 
dom, goodness,  power  and  faithfulness,  our  past  experience 
of  his  care  and  love,  and  especially  his  wonderful  grace 
displayed  in  the  gospel  dispensation. 

That  we  may  obtain  a  supply  of  strength,  we  must 
watch  over  our  hearts,  shun  known  temptations,  avoid 
foreseen  dangers,  and  mortify  those  lusts  which  war  against 

35 


274  AN    EXPOSITION    OF    THE  Serm.  XX. 

the  soul.  And  that  we  may  know  how  to  suit  our  pray- 
ers to  our  wants,  we  must  be  conversant  with  ourselves, 
and  gain  an  intimate  acquaintance  with  our  spiritual  state. 
The  better  we  know  ourselves,  the  better  we  can  judge 
what  to  pray  for,  the  more  we  shall  abound  in  matter  of 
prayer,  and  the  more  easily  we  shall  pour  out  our  hearts 
before  God.  Our  barrenness  and  deadness  in  prayer  are 
greatly  owing  to  our  ignorance  of,  and  inattention  to  our- 
selves. 

II.  The  next  thing  which  Paul  requests  for  the  Ephe- 
sians  is,  that  "  Christ  may  dwell  in  their  hearts  by  faith." 
The  same  sentiment  he  expresses  in  his  exhortation  to  the 
Colossians.  "  As  ye  have  received  Christ  Jesus  the 
Lord,  so  walk  ye  in  him,  built  up  in  him,  and  established 
in  the  faith  as  ye  have  been  taught." 

The  phrase  of  "  Christ's  being  in  us,"  is  often  used  to 
express  our  conformity  to  him.  He  is  then  in  us,  when 
his  word  takes  possession  of  our  hearts  and  governs  our 
lives;  and  when,  having  the  same  mind  as  was  in  him,  we 
walk  as  he  walked. 

The  phrase  of  "  Christ's  dwelling  in  us,"  imports  con- 
stancy and  perseverance.  They  only,  in  whom  his  word 
abides,  are  his  real  disciples. 

As  we  become  united  to  Christ  by  faith,  so  by  faith  he 
dwells  in  our  hearts.  "  The  just  live  by  faith."  That  we 
may  steadily  maintain  our  obedience  to  his  laws  and  our 
imitation  of  his  character,  we  must  walk  by  faith  in  his 
grace  and  power.  The  Apostle  says,  "  I  am  crucified 
with  Christ,  nevertheless  I  live  ;  yet  not  I,  but  Christ 
liveth  in  me ;  and  the  life,  which  I  live  in  the  flesh,  I  live 
by  the  faith  of  the  Son  of  God,  who  loved  me  and  gave 
himself  for  me."  "  His  word  works  effectually  in  them 
who  believe."  The  word  preached  will  not  profit  unless 
it  be  mixed  with  faith  in  them  who  hear  it. 


Chap.  III.  14-19.    EPISTLE    TO    THE    EPHESIANS.  275 

To  judge  whether  we  are  accepted  of  God,  we  must 
inquire  whether  Christ  dwells  in  us,  whether  we  are  con- 
formed to  his  character,  influenced  by  his  doctrines,  and 
governed  by  his  precepts.  The  reality  of  our  faith  is 
best  proved  by  our  constancy  in  the  love  and  practice  of 
religion.  It  is  not  safe  to  conclude  that  we  are  justified 
unto  life,  before  we  have  time  to  inquire  whether  Christ 
thus  dwells  in  our  hearts  by  faith.  There  is  nothing  more 
contrary  to  the  instructions  and  cautions  of  the  gospel, 
than  strong  and  bold  conclusions  in  our  own  favour,  be- 
fore we  have  the  evidence  which  arises  from  the  efficacy 
of  faith  in  purifying  the  heart.  It  is  the  work  of  faith, 
the  labour  of  love,  the  patience  of  hope,  and  the  fruit  of 
godly  sorrow,  which  manifest  the  existence  of  these  graces 
in  the  soul. 

III.  The  Apostle  prays,  that  the  Ephesian  Christians 
"  may  be  rooted  and  grounded  in  love." 

By  love  he  doubtless  intends  love  to  Christ,  who  is  the 
object  mentioned  immediately  before  and  after.  Love  to 
Christ  is  one  of  the  great  principles  of  religion.  If  any 
man  love  not  our  Lord  Jesus  Christ,  he  is  pronounced 
accursed.  But  grace  is  promised  to  them,  who  love  him 
in  sincerity. 

This  love  is  not  merely  an  emotion  of  the  heart  on  a 
view  of  the  great  things  which  Christ  has  done  and  suf- 
fered :  it  is  a  temper  in  the  soul  leading  us  to  approve  of 
him,  delight  in  him,  and  cleave  to  him  in  his  whole  char- 
acter, as  a  Teacher,  Ruler  and  Redeemer.  It  includes  a 
love  of  his  example,  doctrines  and  precepts,  as  well  as 
gratitude  for  his  mediation,  and  rejoicing  in  the  hope  of 
his  salvation. 

True  love  to  Christ  is  supreme ;  it  surpasses  all  earthly 
affections.  He  has  said,  "  Whosoever  loveth  son  or 
daughter  more  than  me,  is  not  worthy  of  me."     The  gen- 


276  AN    EXPOSITION    OF    THE  Serm.  XX. 

uine  effect  of  this  love  is  obedience.  "  If  ye  love  me," 
says  our  Lord,  "  keep  my  commandments."  "  Ye  are  my 
friends,  if  ye  do  whatsoever  I  have  commanded  you." 

Where  love  to  Christ  reigns,  there  will  be  a  hatred  of 
sin  and  watchfulness  against  it.  "  They  who  are  Christ's 
have  crucified  the  flesh."  There  will  be  a  high  admira- 
tion of  and  ready  compliance  with  the  way  of  salvation 
through  him.  The  believer  counts  all  things  but  loss  for 
the  excellency  of  the  knowledge  of  Christ,  and  suffers  the 
loss  of  all  things  to  win  him.  There  will  be  a  concern 
to  promote  his  honour  and  interest  in  the  world.  Peter 
was  to  testify  his  love  to  his  Lord  by  feeding  his  flock. 

Christians  are  to  be  "  rooted  and  grounded  in  love." 
True  love  is  rooted  in  the  heart.  It  is  an  habitual  tem- 
per discovering  itself  in  the  fruits  of  holiness.  Where 
this  love  is  rooted,  there  is  an  acquaintance  with  the  re- 
ligion of  Christ,  a  settled  belief  of  its  divinity,  and  a  high 
esteem  of  its  excellence  and  importance;  and  this  love 
will  be  accompanied  with  a  steady  resolution  to  abide  in 
the  doctrine  of  Christ,  whatever  dangers  may  attend  it. 
He  only  who  cleaves  to  the  Lord  with  purpose  of  heart, 
can  be  said  to  be  rooted  and  grounded  in  love. 

Imagine  not,  that  love  to  Christ  is  a  mere  sensitive 
affection,  like  that  which  we  sometimes  feel  toward  natural 
objects ;  or  that  it  is  a  transient  emotion  excited  merely 
by  a  view  of  Christ,  as  a  man  suffering  unjustly  from  the 
hands  of  cruel  enemies;  or  only  a  delightful  sensation 
arising  from  an  apprehension  of  him  as  one  who  loves  us 
and  is  ready  to  save  us.  Such  feelings  are  no  more  than 
what  wicked  men  may  have  under  certain  circumstances. 
They  come  far  short  of  that  love  which  the  gospel  re- 
quires. This  is  nothing  less  than  a  love  of  Christ's  com- 
plete character,  a  love  of  his  whole  gospel,  a  love  of  the 
way  in   which  salvation   is    offered.     It  is  a  holy  temper 


Chap.  III.  14-19.    EPISTLE    TO    THE    EPHESIANS.  277 

corresponding  with  the  holy  nature  of  its  object.  It  is  a 
spiritual  affection  toward  Christ  viewed  as  a  spiritual 
Saviour.  Its  fruits  are  love  to  good  men,  imitation  of 
Christ's  example,  obedience  to  his  commands,  attendance 
on  his  institutions,  zeal  for  his  honour,  and  diligence  in  his 
service. 

IV.  Another  petition  for  these  Ephesian  converts  is 
"  that  they  may  be  able  to  comprehend,  with  all  saints, 
what  is  the  breadth,  and  length,  and  depth,  and  height, 
and  to  know  the  love  of  Christ,  which  passeth  know- 
ledge." 

All  that  Christ  has  done  and  suffered  in  our  cause,  is 
in  no  degree  the  effect  of  our  desert,  but  wholly  the  fruit 
of  his  own  pure  benevolence.  "  He  loved  us  and  gave 
himself  for  us."  "  Hereby  perceive  we  his  love,  because 
he  laid  down  his  life  for  our  sakes." 

This  love  passeth  our  knowledge ;  it  exceeds  our  com- 
prehension ;  but  there  is  a  sense  in  which  we  may  know 
it,  and  should  endeavour,  with  all  saints,  more  and  more 
to  comprehend  it. 

1.  The  love  of  Christ  passeth  knowledge. 

It  passeth  all  known  examples  of  love.  The  prophet, 
speaking  of  the  love  of  God  manifested  in  the  forgiveness 
of  sinners,  says,  "  His  ways  are  not  as  our  ways,  nor  his 
thoughts  as  our  thoughts  :  but  as  the  heavens  are  higher 
than  the  earth,  so  are  his  ways  higher  than  our  ways,  and 
his  thoughts  than  our  thoughts." 

Great  instances  of  goodness  have  now  and  then  been 
known  among  men.  The  parent  for  his  children,  one 
friend  for  another  has  done  and  suffered  much.  The 
parent  who  is  evil  can  give  good  things  to  his  children. 
For  a  good  man  peradventure  some  would  dare  to  die. 
This,  however,  is  the  highest  exertion  of  human  love,  that 
a  man  lay  down  his  life  for  his  friend.     But  the  love  of 


278  AN    EXPOSITION    OF    THE  Serm.  XX. 

Christ  far  exceeds  this :  he  has  "  commended  his  love  to- 
ward us,  in  that,  while  we  were  sinners  and  enemies,  he 
died  for  us." 

This  love  passeth  our  comprehension.  We  may  have 
a  just  conception  of  it,  but  we  cannot  comprehend  its  di- 
mensions. The  apostle  speaks  of  the  breadth,  and  length, 
and  depth,  and  height  of  "  the  love  of  Christ  which  passeth 
all  knowledge." 

It  passes  knowledge  in  respect  of  its  breadth,  or  extent. 
It,  in  some  respects,  extends  to  the  whole  world,  to  all  na- 
tions, in  all  ages,  from  Adam  down  to  the  close  of  the  hu- 
man succession.  The  benefits  which  it  has  procured,  are 
offered  to  all  on  the  same  terms,  without  any  distinction. 
They  are  not  confined  to  this  or  that  people,  or  to  this  or 
that  period,  or  to  any  particular  description  or  character ; 
but  are  to  all,  and  upon  all  them  who  believe,  whether 
Jews  or  Gentiles,  male  or  female,  bond  or  free,  young  or 
old,  great  sinners  or  small ;  and  there  is  no  difference. 

Yea ;  this  love  extends,  not  only  to  men,  but  to  angels, 
who  look  with  pleasure  into  the  wonders  of  redemption, 
and  learn  from  the  church  the  manifold  wisdom  of  God. 
All  things,  which  are  in  heaven  and  in  earth,  are  to  be 
gathered  together  in  Christ  and  to  become  one  family. 
Hence  the  angels  are  represented  as  joining  with  the  elders 
in  this  song  of  praise  to  the  Lamb.  "  Thou  art  worthy ; 
for  thou  wast  slain,  and  hast  redeemed  us  to  God  by  thy 
blood." 

How  vast  is  the  breadth  of  Christ's  love  !  What  myriads 
of  the  human  race,  in  the  long  succession  from  the  first  to 
the  last  generation  of  mortals,  will  be  made  partakers  of 
it !  Many,  indeed,  will  perish,  but  the  nations  of  them 
who  are  saved,  will  be  such  multitudes  as  no  man  can 
number.  And  besides  these,  there  is  an  innumerable 
company  of  angels,  ten  thousand  times  ten  thousand,  and 


Chap.  III.  14-19.     EPISTLE    TO    THE    EPHESIANS.  279 

thousands  of  thousands,  who  worship  the  Redeemer  and 
give  honour  to  his  name. 

The  love  of  Christ  passes  knowledge,  in  respect  of  its 
length.  It  is  an  everlasting  love.  Believers  are  chosen 
of  God  in  him  before  all  ages,  that  they  might  be  holy 
and  without  blame  before  him  in  love.  He  from  the  days 
of  eternity  entered  into  a  covenant  of  peace  with  God,  in 
which  he  engaged  to  make  his  soul  an  offering  for  sin,  and 
received  a  promise,  that  he  should  see  his  seed,  and  the 
pleasure  of  the  Lord  should  prosper  in  his  hands.  This 
engagement  he  in  the  fulness  of  time  executed,  by  as- 
suming our  flesh  and  bearing  our  sins  on  the  cross.  The 
salvation  which  his  death  has  purchased  for  believers  is  an 
everlasting  salvation.  As  his  thoughts  of  love  were  from 
eternity,  so  the  effects  of  his  love  will  last  to  eternity. 

The  depth  of  Christ's  love  passes  knowledge.  In  his 
unbounded  compassion,  he  laid  aside  his  divine  form,  his 
heavenly  glory,  made  himself  of  no  reputation,  took  on 
him  the  form  of  a  servant,  and  humbled  himself  to  death, 
even  the  death  of  the  cross.  Can  we  conceive  what  he  suf- 
fered when  his  soul  was  filled  with  sorrow,  his  frame  con- 
vulsed with  pain,  his  sweat  like  drops  of  blood,  his  limbs  dis- 
tended on  the  tree,  his  hands  and  feet  pierced  with  nails  and 
his  side  with  a  spear,  and  his  voice  raised  to  heaven  in  this 
strong  and  bitter  cry,  "  My  God,  my  God,  why  hast  thou  for- 
saken me  V  O  the  depth  of  that  love  which  brought  the 
Son  of  God  from  heaven  to  such  a  depth  of  humiliation 
and  distress !  Again :  The  height  of  Christ's  love  passes 
knowledge.  Being  exalted  to  the  highest  heaven,  he  em- 
ploys himself  in  works  of  love  and  grace.  He  intercedes 
for  them  who  come  to  God  in  his  name ;  he  dispenses  the 
heavenly  gifts  which  he  has  received  for  men  ;  he  watches 
over  his  church,  and  sheds  down  his  gracious  influence  for 
her  preservation  and  increase. 


280  AN    EXPOSITION    OF    THE  Serm.  XX. 

His  love  passes  knowledge,  as  the  benefits  which  it  has 
procured  exceed  all  human  estimation.  The  Apostle 
preached  "  the  unsearchable  riches  of  Christ."  Who  can 
conceive  the  value  of  that  pardon,  the  worth  of  that  sal- 
vation, and  the  glory  of  that  inheritance,  which  he  hath 
purchased  for  the  saints  ?  "  Being  justified  by  faith,  we 
have  peace  with  God  through  our  Lord  Jesus  Christ." 
This  "  peace  of  God  passeth  all  understanding."  "  Eye 
hath  not  seen,  nor  ear  heard,  neither  have  entered  into 
the  heart  of  men,  the  things  which  God  hath  prepared  for 
them  that  love  him." 

Though  the  love  of  Christ  passeth  knowledge,  yet  there 
is  a  sense  in  which  it  is  known  to  the  saints. 

They  have  a  thankful  and  admiring  knowledge  of  that 
love,  which  moved  so  glorious  a  person  to  humble  himself 
so  low,  and  to  do  and  suffer  so  much  for  creatures  so 
worthless,  so  guilty.  When  they  consider  the  heavens, 
the  work  of  his  fingers,  the  moon  and  stars  which  he  has 
ordained,  they  say  with  David,  "  What  is  man  that  thou 
art  mindful  of  him,  or  the  son  of  man  that  thou  visitest 
him  I" 

They  have  an  experimental  knowledge  of  his  love. 
They  not  only  view  it  as  a  subject  of  pleasing  contempla- 
tion, but  feel  the  power  of  it  on  their  hearts.  By  the 
love  of  Christ  they  have  been  made  partakers  of  the  re- 
newing influences  of  the  Spirit,  wrought  to  the  temper  of 
the  gospel,  and  interested  in  its  blessings.  The  Apostle 
says,  "  We  were  sometimes  foolish,  disobedient,  deceived, 
serving  divers  lusts  and  pleasures,  living  in  malice  and  envy, 
hateful  and  hating  one  another.  But  after  the  kindness 
and  love  of  God  our  Saviour  towards  man  appeared,  not 
by  works  of  righteousness  which  we  have  done,  but  ac- 
cording to  his  mercy  he  saved  us,  by  the  washing  of  re- 
generation and  renewing  of  the  Holy  Ghost,  which  he  has 


Chap.  III.  14-19.  EPISTLE    TO    THE    EPHESIANS.  281 

shed  on  us  abundantly  through  Jesus  Christ  our  Saviour, 
that,  being  justified  by  his  grace,  we  should  be  made  heirs 
according  to  the  hope  of  eternal  life." 

Believers  have  an  influential  knowledge  of  Christ's  love. 
The  Apostle  says,  "  The  love  of  Christ  constraineth  us ; 
because  we  thus  judge,  that  if  one  died  for  all,  then  were 
all  dead ;  and  that  he  died  for  all,  that  they  which  live 
should  not  henceforth  live  unto  themselves,  but  unto  him 
that  died  for  them  and  rose  again." 

The  saints  have  an  assimilating  knowledge  of  their  Sa- 
viour's love.  Though  they  cannot  comprehend  the  di- 
mensions of  his  love,  yet  they  are,  in  a  measure,  possessed 
of  the  same  kind  of  love.  They  are,  as  he  was,  meek, 
gentle,  patient  and  ready  to  forgive.  They  have  learned 
of  him,  to  love  their  enemies,  to  pray  for  those  who  de- 
spitefully  use  them,  to  bless  them  that  curse,  to  bear  re- 
vilings  without  returning  them,  to  condescend  to  men  of 
low  estate,  to  pity  the  distressed,  and  do  good  as  there  is 
occasion.  This  is  Christ's  command  to  his  disciples. 
"  Love  one  another,  as  I  have  loved  you." 

The  Apostle's  prayer  for  the  Ephesians  was,  that 
"  they  might  be  strengthened  to  comprehend  the  love  of 
Christ." 

This  is  an  inexhaustible  subject.  The  riches  of  it  are 
unsearchable.  We  may  dwell  upon  it  with  fresh  enter- 
tainment and  increasing  pleasure  while  we  live.  Yea, 
eternity  will  not  wear  out  the  theme.  This  is  the  song  of 
the  saints  in  heaven,  "  Unto  him  who  loved  us,  and  washed 
us  from  our  sins  in  his  blood,  be  glory  and  dominion  for 
ever  and  ever." 

Let  us  labour  for  a  greater  experimental  knowledge  of 
his  love.  If  we  are  in  a  state  of  sin,  let  us  seek  from  him 
that  grace  which  is  necessary  to  renew  us  in  knowledge 
after  his  holy  character.     If  we  are  in  doubt  concerning 

36 


282  AN    EXPOSITION    OF    THE  Serm.  XX. 

our  interest  in  his  love,  let  us  not  rest,  till  he  is  formed  in 
us.  If  we  find  that  he  dwells  in  our  hearts  by  faith,  let  us 
grow  up  in  all  things  into  him,  and  aspire  to  the  measure 
of  his  divine  fulness.     This  leads  us  to  observe, 

V.  The  Apostle  prays,  that  the  Ephesians  "  might  be 
filled  with  all  the  fulness  of  God."  His  meaning  is,  that 
they  might  have  such  a  supply  of  divine  influence,  as 
wonld  cause  them  to  abound  in  knowledge,  faith,  love,  and 
all  virtues  and  good  works.  He  prays,  in  like  manner, 
for  the  Colossians,  that  they  might  be  filled  with  the  know- 
ledge of  God's  will  in  all  wisdom  and  spiritual  understand- 
ing, and  might  walk  worthy  of  the  Lord  to  all  pleasing, 
being  fruitful  in  every  good  work,  increasing  in  the  know- 
ledge of  God  and  that  their  hearts  might  be  comforted, 
being  knit  together  in  love,  and  to  all  riches  of  the  full 
assurance  of  understanding.  And  for  the  Philippians, 
that  God,  who  had  begun  a  good  work  in  them,  would 
perform  it  to  the  day  of  Christ;  and  that  they  might 
abound  more  and  more  in  love  and  in  knowledge,  being 
filled  with  the  fruits  of  righteousness. 

From  these  petitions  we  see,  that,  "  by  the  fulness  of 
God,"  the  Apostle  intends  such  a  rich  supply  of  the  grace 
of  God,  that  they  might  be  able  to  persevere  in  the  faith 
and  practice  of  religion,  to  increase  and  abound  more  and 
more  in  the  virtues  and  works  of  the  gospel,  and  to  obtain 
a  more  full  assurance  of  their  title  to  heavenly  glory. 

We  learn  then  that  Christians  are  not  to  content  them- 
selves with  their  present  attainments,  but  to  aspire  after 
greater  eminence  in  their  holy  character,  and  nearer  ap- 
proaches to  heavenly  perfection.  In  imitation  of  Paul's 
example,  they  must  "  forget  the  things  which  are  behind, 
and  reach  forward  to  the  things  which  are  before,  pressing 
toward  the  mark  for  the  prize  of  the  high  calling  of  God 
in  Christ  Jesus."     They  must  never  indulge  an  imagina- 


Chap.  III.  14-19.     EPISTLE    TO    THE    EPHESIANS.  283 

tion,  that  they  have  acquired  as  much  holiness,  or  done  as 
much  service  as  is  needful ;  but,  deeply  humbled  under  a 
sense  of  their  great  imperfections  and  remaining  corrup- 
tions, the  poorness  of  their  services,  and  their  defects  in 
duty,  they  must  daily  renew  their  application  to  God's 
mercy  for  the  pardon  of  their  sins,  and  to  his  grace  for 
their  assistance  in  the  religious  life.  Their  desires  must 
not  stop  short  of  that  which  the  Apostle  asked  for  his 
converts,  that  they  may  be  strengthened  by  the  Spirit  in 
the  inner  man,  may  have  Christ  dwelling  in  their  hearts, 
may  be  rooted  and  grounded  in  love,  may  know  the  love 
of  Christ  which  passeth  knowledge,  and  may  be  filled 
with  all  the  fulness  of  God. 


284  AN    EXPOSITION    OF    THE  Serm.  XXI. 


SERMON  XXI. 

Ephesians  hi.  20,  21. — Now  unto  him  that  is  able  to  do 
exceeding  abundantly  above  all  that  we  ask  or  think,  ac- 
cording to  the  power  that  worketh  in  us,  unto  him  be 
glory  in  the  church  by  Christ  Jesus,  throughout  all  ages, 
world  without  end.     Amen. 

In  the  six  preceding  verses  the  Apostle  informs  the 
Ephesians,  what  blessings  he  requested  for  them.  He 
bowed  his  knees  in  prayer  unto  the  Father  of  Jesus  Christ, 
of  whom  the  whole  family  in  heaven  and  earth  is  named, 
that  he  would  grant  them  to  be  strengthened  with  might, 
by  his  Spirit  in  the  inner  man  ;  that  Christ  might  dwell  in 
their  hearts  by  faith ;  that  they  might  be  rooted  and 
grounded  in  love  ;  that  they  might  be  able  to  comprehend, 
with  all  saints,  the  vast  dimensions  of  Christ's  love  to 
them ;  and  that  they  might  be  filled  with  all  needful  sup- 
plies of  the  grace  of  God.  While  he  meditates  on  the 
breadth  and  length,  the  depth  and  height  of  the  love  of 
Christ,  and  on  those  full  supplies  of  grace,  which  flow  to 
saints  from  the  divine  fountain,  he  breaks  forth  into  the 
devout  doxology,  which  I  have  now  read.  In  this,  he 
first  acknowledges  the  infinite  power  of  God  to  do  for  us 
far  beyond  our  petitions  or  thoughts :  and  then  he  prays, 
that  all  glory  may  be  given  to  God  in  the  church  through 
all  ages. 

I.  We  will,  first,  consider  the  acknowledgment,  which 
the  Apostle  makes,   of  God's   all   sufficiency.     "  He    is 


Chap.  III.  20,  21.     EPISTLE    TO    THE    EPHESIANS.  285 

able  to  do  exceeding  abundantly  above  all  that  we  ask  or 
think." 

God's  ability  intends  not  merely  his  power,  but  all 
those  perfections  which  render  him  a  suitable  object  of 
our  faith  in  prayer.  It  imports  an  exact  knowledge  what 
our  wants  are,  a  ready  disposition  to  supply  them,  wisdom 
to  discern  the  proper  time  and  manner  of  granting  sup- 
plies, as  well  as  power  to  effect  whatever  his  wisdom  sees 
best  to  be  done. 

Divine  power  or  ability  is  often,  in  Scripture,  con- 
sidered as  including  wisdom  and  goodness;  for  indeed, 
without  these,  there  could  be  no  such  thing  as  power, 
properly  so  called.  Moses  in  his  intercession  for  Israel, 
says,  "  If  thou  kill  all  this  people,  the  nations  will  speak, 
saying,  Because  the  Lord  was  not  able  to  bring  this  peo- 
ple into  the  land  which  he  sware  to  them,  therefore  hath 
he  slain  them  in  the  wilderness.  Now  I  beseech  thee,  let 
the  power  of  my  Lord  be  great  according  as  thou  hast 
spoken,  saying,  The  Lord  is  long-suffering  and  of  great 
mercy.  Pardon  I  beseech  thee  the  iniquity  of  this  peo- 
ple according  to  the  greatness  of  thy  mercy."  The  Apos- 
tle says  to  the  Corinthians,  "  God  is  able  to  make  all  grace 
abound  toward  you ;  that  ye  always,  having  all  sufficiency 
in  all  things,  may  abound  in  every  good  work."  He  says 
to  the  elders  of  Ephesus,  "  I  commend  you  to  God,  and 
to  the  word  of  his  grace,  which  is  able  to  build  you  up,  and 
to  give  you  an  inheritance  among  all  them  which  are 
sanctified."  His  great  consolation  under  a  sense  of  weak- 
ness was,  that  the  grace  of  Christ  was  sufficient  for  him, 
and  that  the  strength  of  Christ  was  made  perfect  in  human 
weakness.  He  therefore  took  pleasure  in  infirmities,  that 
the  power  of  Christ  might  rest  upon  him. 

In  these  and  other  passages,  the  power  or  sufficiencj 
of  God  to  supply  our  wants  manifestly  includes  his  abun- 


286  AN   EXPOSITION   OF   THE  Serm.  XXI. 

dant  goodness  and  mercy.  And  it  is  particularly  in  refer- 
ence to  the  riches  of  his  glory,  and  to  the  incomprehensible 
dimensions  of  his  love,  that  the  Apostle  says  in  the  text, 
"  He  is  able  to  do  exceeding  abundantly  above  all  that  we 
ask  or  think." 

If  we  consider  our  own  imperfection,  and  the  boundless 
perfection  of  the  Deity,  it  will  appear,  that  there  is 
no  proportion  between  what  we  ask,  and  what  he  can 
do.  It  is  impossible,  that  creatures  of  such  limited  minds 
as  ours,  should  comprehend  the  things  which  perfect  wis- 
dom may  devise,  unbounded  goodness  may  design,  and  in- 
finite power  may  effect.  As  the  nature,  perfections  and 
operations  of  the  divine  Being  are  infinitely  superior  to 
the  powers  which  we  possess,  and  the  works  which  we 
can  perform,  so  we  must  believe,  that  he  is  able  to  do  ex- 
ceedingly better  for  us  than  we  request  in  our  prayers,  or 
imagine  in  our  thoughts. 

To  illustrate  this  point,  it  may  be  observed, 

1.  God  often  does  for  men  those  favours,  which  they 
never  thought  of  asking  for  themselves.  He  is  found  of 
them  who  sought  him  not.  Before  they  call,  he  hears 
them ;  he  shows  them  great  things,  which  they  knew  not 
of. 

Our  happiness,  in  many  cases,  depends  on  things  which 
are  entirely  out  of  our  sight.  We  know  not  what  is  good 
for  a  man  in  this  life,  all  the  days  of  this  vain  life  which 
he  spends  as  a  shadow.  But  the  perfect  wisdom  of  God 
sees  all  the  connexions  and  dependences  of  things  through 
the  boundless  extent  of  the  universe,  and  the  endless  du- 
ration of  eternity ;  the  relation  of  every  creature  to  other 
beings  around  him;  and  the  influence  that  every  event 
will  have  on  his  happiness  or  misery.  That  providence, 
which  God  exercises  in  the  world,  is  guided,  in  every  step, 
by  this  consummate,  this  all  comprehensive  wisdom;  and 


Chap.  III.  20,  21.     EPISTLE    TO    THE    EPHESIANS.  287 

as  it  is  particularly  employed  for  the  benefit  of  pious  men, 
to  whom  all  things  shall  work  for  good,  so  undoubtedly 
there  are  innumerable  cases,  in  which  God  orders  circum- 
stances and  events  in  their  favour,  without  their  request 
or  knowledge.  In  some  instances  they  are  able  afterward 
to  discover  the  happy  consequences  of  events,  which,  in 
the  time  of  them,  appeared  quite  indifferent,  or  perhaps 
very  unfavourable  to  their  interest.  And,  without  ques- 
tion, there  are  numberless  cases,  in  which  their  safety  is 
owing  to  causes,  which  they  never  will  discover,  until  the 
mysterious  scenes  of  Providence  shall  be  opened  to  their 
grateful  and  astonishing  view  in  the  future  world. 

2.  God  answers  prayer  in  ways  that  we  think  not  of. 

As  he  requires  us  to  make  known  to  him  our  requests, 
so  he  assures  us,  that  his  ears  are  open  to  them.  He 
will  not  always  bestow  the  particular  things  which  we  ask, 
for  we  often  mistake  our  own  interest;  but  he  will  grant 
us  things  more  valuable  in  themselves,  or  better  adapted 
to  our  condition.  Or,  if  he  gives  us  the  blessings  in 
substance,  he  will  send  them  in  a  more  suitable  time  and 
manner,  than  we  had  proposed.  Paul's  prayer  for  the  re- 
moval of  an  infirmity,  which  seemed  an  obstruction  to  his 
ministerial  success,  was  answered  in  a  way  far  better  than 
he  asked  or  imagined.  Sufficient  grace  was  afforded  him 
not  only  to  comfort  him  under  his  peculiar  trial,  but  to 
give  him  greater  success  in  his  ministry,  than  he  could 
have  expected,  if  the  infirmity  had  been  removed. 

Pious  Jacob  doubtless  often  prayed  for  the  prosperity 
of  his  children,  especially  of  Joseph,  concerning  whom  he 
had  conceived  peculiar  hopes.  But  the  patriarch  had  no 
conception  of  the  dignity  to  which  this  son  would  be  ad- 
vanced, nor  of  the  useful  sphere  in  which  he  would  move ; 
much  less  did  he  imagine,  by  what  mysterious  methods 
God  would  raise  him  to  such  distinguished  importance, 


288  AN    EXPOSITION    OF    THE  Serru.  XXI. 

and  make  him  instrumental  of  general  good  to  mankind. 
The  course  of  Providence  seemed,  for  a  time,  to  be  against 
him ;  but  eventually  it  appeared  to  be  designed  for  his 
own  and  the  common  felicity. 

I  remember  to  have  heard,  on  good  authority,  a  re- 
markable story  of  an  African,  which  will  illustrate  this 
thought.  The  poor  negro,  in  his  own  country,  was  led, 
by  contemplation  on  the  works  of  nature,  to  conceive  that 
there  must  be,  though  invisible  to  him,  a  supreme,  all 
powerful,  wise,  just  and  good  Being,  who  made  and  gov- 
erned the  world.  Impressed  with  this  sentiment,  he  used 
daily  to  pray  to  this  invisible  Being,  that  he  might,  by 
some  means  or  other,  be  brought  to  a  more  distinct 
knowledge  of  him,  and  of  the  service  due  to  him. 
While  he  was  in  this  contemplative  and  devout  state  of 
mind,  he,  with  a  number  of  others,  was  treacherously 
and  perfidiously  taken  by  some  of  his  own  countrymen, 
and  soon  after  was  sold  for  a  slave.  Now  his  faith  began 
to  waver.  "  For,"  thought  he  with  himself,  "  if  there  is 
such  a  just  and  good  Being,  as  I  have  supposed,  who  gov- 
erns the  world,  how  is  it  possible,  that  fraud  and  iniquity 
should  be  successful  against  innocence  and  integrity  ? 
Why  am  I  and  my  fellow  prisoners,  who  have  acted  with 
openness  and  simplicity,  made  to  suffer,  while  our  ene- 
mies are  permitted  to  triumph  in  the  success  of  their  de- 
ceit and  violence  ?  The  poor  fellow,  after  several  changes 
of  masters,  was  finally  sold  into  a  pious  family  in  New 
England,  where  he  was  carefully  instructed  in  the  Chris- 
tian religion,  which  he  embraced  with  great  appearance 
of  sincerity  and  joy,  and  obeyed  with  exemplary  diligence 
and  zeal.  And,  in  the  relation  of  his  story,  he  often  made 
this  pious  reflection,  that  while  he  was  perplexed  to  see 
the  triumph  of  fraud  over  innocence,  God  was  really  an- 
swering his  fervent  prayers,  and  bringing  him  to  the  enjoy- 


Chap.  III.  20,  21.    EPISTLE    TO    THE    EPHESIANS.  289 

ment  of  the  means  of  religious  knowledge  and  eternal  sal- 
vation ;  that  what  he  had  thought  was  an  objection  against 
the  justice  of  Providence,  was  really  a  wonderful  and  mer- 
ciful compliance  with  his  daily  supplication.     To  proceed, 

3.  The  mercies  which  God  is  pleased  to  grant  us,  often 
produce  happy  consequences  far  beyond  what  we  asked 
or  thought. 

In  our  prayers,  our  thoughts  usually  stop  at  the  enjoy- 
ment of  the  blessing  requested.  God's  gracious  design, 
in  the  bestowment  of  the  blessing,  reaches  forward  to  a 
long  series  of  happy  events,  which  stand  connected  with 
it.  We  sometimes  ask  we  know  not  what;  and  God, 
whose  wisdom  judges  right,  does  exceedingly  better  for  us 
than  we  ask,  he  denies  our  prayer.  If  what  we  have 
asked  be  a  real  favour,  it  may  probably  comprise  abund- 
antly more  than  we  think.  It  may  be  pregnant  of  conse- 
quences, which  we  cannot  foresee,  or  even  imagine.  When 
Saul,  the  blasphemer  and  persecutor,  was  converted  to  the 
faith  of  Christ,  he  certainly  viewed  himself  as  having  ob- 
tained a  high  favour,  a  favour  of  more  value  than  all  the 
riches  and  honours  of  the  universe.  But  this  happy  con- 
vert could  have  no  conception  of  the  interesting  conse- 
quences of  his  conversion  to  the  world  of  mankind,  in  that 
and  all  succeeding  generations.  At  first  his  thoughts  were 
chiefly  employed  in  his  own  deliverance  from  guilt.  But 
afterward,  when  he  became  more  acquainted  with  the 
gracious  purposes  of  God  in  his  conversion,  he  made  this 
admiring  reflection  ;  "  I  for  this  cause  obtained  mercy,  that 
in  me  first  Jesus  Christ  might  show  forth  all  long-suffering 
for  a  pattern  to  them,  that  should  afterward  believe  in  him 
to  life  everlasting.  To  God  be  honour  and  glory  for  ever 
and  ever."  The  Apostle  observes,  that,  in  the  mysterious 
workings  of  Providence,  the  unbelief  of  the  Jews  was 
the  occasion  of  a  more  general  conversion  of  the  Gen- 

37 


290  AN    EXPOSITION    OF   THE  Serm.  XXI. 

tiles ;  and  on  the  other  hand,  the  faith  of  the  Gentiles,  in 
some  future  period,  will  prove  the  means  of  reclaiming 
the  unbelieving  Jews.  He  says  to  the  Roman  converts, 
"  Ye  have  obtained  mercy  through  their  unbelief,  that 
through  your  mercy  they  may  obtain  mercy.  O  the 
depth  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God  !  How  unsearchable  are  his  judgments,  and  his 
ways  past  finding  out !  Who  hath  known  the  mind  of 
the  Lord  ?  Or  who  hath  been  his  counsellor  ?  Of  him, 
and  through  him,  and  to  him  are  all  things.  To  him  be 
glory  forever." 

4.  The  worth  of  the  blessings,  which  we  ask  and  God 
bestows,  infinitely  exceeds  all  our  thoughts. 

The  blessings  of  the  gospel  are  "unsearchable  riches." 
They  are  purchased  with  an  infinite  price ;  not  with  cor- 
ruptible things,  such  as  silver  and  gold,  but  with  the  pre- 
cious blood  of  Christ.  Blessings  purchased  at  such  a 
price  must  be  of  immense  value.  We  can  form  no  per- 
fect estimation  of  their  worth  in  themselves,  or  of  their  im- 
portance to  us. 

The  sinner,  awakened  to  a  sense  of  his  guilt,  knows 
pardon  and  heaven  to  be  vastly  more  desirable  than  all  the 
treasures  of  the  earth.  He  views  them  as  pearls  of  great 
price,  to  purchase  which  he  would  sell  all  that  he  has.  In 
comparison  with  them  he  counts  his  worldly  wealth  as 
dung ;  and  to  win  them  he  would  cheerfully  suffer  the  loss 
of  all  things.  While  he  meditates  on  the  evil  of  sin  and 
its  dreadful  demerit,  he  feels  ardent  and  increasing  desires 
of  God's  forgiving  and  saving  mercy.  But  all  his  desires, 
all  his  thoughts  sink  far  below  the  worth  of  the  object. 

As  we  have  no  adequate  conception  of  the  purity  and 
dignity  of  the  Supreme  Jehovah,  so  we  can  have  no  full 
apprehension  of  the  exceeding  sinfulness  and  demerit  of 
our    numerous  offences    committed    against  this  glorious 


Chap.  III.  20,  21.    EPISTLE    TO    THE    EPHESIANS.  291 

Being :  and,  consequently,  but  a  very  imperfect  sense  of 
the  immensity  of  that  mercy  which  they  receive,  whose 
iniquities  are  forgiven,  and  whose  sins  are  covered.  When 
we  ask  pardon,  we  ask  that  which  abundantly  exceeds  all 
our  thoughts. 

The  happiness  of  heaven  as  much  surpasses  our  ideas, 
as  does  the  demerit  of  sin.  We  know  it  to  be  something 
great  and  good.  We  raise  our  apprehensions  of  it  by 
contemplating  the  sublime  descriptions  which  we  find  in 
the  sacred  pages.  We  think  how  desirable  it  is  to  dwell 
in  the  glorious  presence  of  God,  to  enjoy  his  favour  con- 
tinually, to  serve  him  without  interruption,  to  be  free  from 
sin,  temptation,  fear  and  pain,  to  mingle  with  pure  and 
happy  spirits  in  social  devotion  and  reciprocal  love,  to  be 
released  from  all  our  present  perplexities  and  doubts,  to  be 
constantly  improving  in  knowledge  and  virtue,  to  have  our 
minds  more  and  more  enlarged,  our  holy  desires  exalted, 
and  all  our  wants  supplied.  We  aid  our  conceptions  of 
the  heavenly  world  by  attending  to  the  images  and  meta- 
phors of  scripture.  We  think  of  thrones,  crowns,  king- 
doms, glories,  honours,  riches,  joys  complete  and  pleasures 
everlasting.  But  after  all,  "  eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man  the 
things  which  God  hath  prepared  for  them  that  love 
him." 

The  blessings  which  the  gospel  offers  are  eternal :  and 
eternity  is  an  idea  much  too  big  for  mortals  to  receive. 
We  can  only  view  it  by  parts ;  and  yet  parts  it  hath  none. 
We  add  years  to  years,  and  ages  to  ages,  till  imagination 
is  overwhelmed ;  but  after  the  utmost  stretch  of  thought, 
the  object  is  still  ungrasped.  Since  boundless  duration 
belongs  to  the  blessings  which  we  ask,  we  ask  more  than 
we  can  think.  When  we  pray  for  the  pardon  of  sin, 
peace  with  God,  sanctifying  grace,  admission  into  heaven, 


292  AN    EXPOSITION    OF    THE  Serm.  XXI. 

we  ask  things  which  God  can  give ;  but  which  we  cannot 
comprehend. 

Now  if  God  is  able  to  do  thus  abundantly  for  us,  how 
confidently  may  we  rely  on  him  in  all  our  straits ;  how 
cheerfully  may  we  apply  to  him  in  all  our  wants  ?  Filled 
with  a  sense  of  the  divine  power  and  goodness,  the  pro- 
phet says,  "  Although  the  fig-tree  shall  not  blossom,  neither 
shall  fruit  be  in  the  vines;  the  labour  of  the  olive  shall 
fail,  and  the  fields  shall  yield  no  meat ;  the  flocks  shall  be 
cut  off'  from  the  fold,  and  there  shall  be  no  herd  in  the 
stalls ;  yet  I  will  rejoice  in  the  Lord,  and  joy  in  the  God 
of  my  salvation."  St.  Paul's  consolation  in  all  his  dangers, 
and  in  the  view  of  death  was  this ;  "  I  know  whom  I  have 
believed,  and  I  am  persuaded,  that  he  is  able  to  keep  that 
which  I  have  committed  to  him."  This  was  the  ground 
of  that  noble  fortitude  with  which  the  youths  in  Babylon 
despised  the  terrors  of  the  furnace :  "The  God  whom 
we  serve  is  able  to  deliver  us,  and  he  will  deliver  us." 

If  we  believe  that  a  being  of  perfect  wisdom,  power 
and  goodness  governs  the  world,  we  have  no  occasion  for 
anxiety  ;  we  may  cast  our  cares  on  him.  If  he  is  for  us, 
who  can  be  against  us  ?  If  he  defends  us,  who  can  harm 
us?  If  he  sustains  us,  what  can  depress  us?  If  he  dis- 
poses our  condition,  what  can  happen  amiss  ?  Our  only 
concern  should  be  to  secure  his  favour,  and  stand  approved 
in  his  sight.  Conscious  of  the  integrity  of  our  hearts,  we 
may  be  joyful  in  all  circumstances,  and  preserve  a  serenity 
of  spirit  amidst  all  changes. 

When  we  meet  with  adversities,  let  us  contemplate  the 
wisdom,  power  and  goodness  of  that  Being,  who  marvel- 
lously turns  to  good,  the  things  which  look  like  evil,  and 
overrules  for  the  benefit  of  the  godly  the  events  which 
wear  the  deadliest  aspect. 

While  we  view  ourselves  as  in  the  hands  and  under  the 


Chap.  III.  20,  21.     EPISTLE    TO    THE    EPHESIANS.  293 

care  of  such  a  Being,  we  may  despise  the  terrors  of  the 
world,  and  rise  superior  to  temptation,  adversity  and  death. 
"  I  have  set  the  Lord  always  before  me ;  because  he  is 
at  my  right  hand,  I  shall  not  be  moved."  "  Though  I 
walk  through  the  valley  of  the  shadow  of  death,  I  will 
fear  no  evil,  for  God  is  with  me."  "  God  is  our  strength, 
a  very  present  help  in  trouble ;  therefore  we  will  not  fear, 
though  the  earth  be  removed  out  of  its  place,  and  though 
the  mountains  be  carried  into  the  midst  of  the  sea." 

With  what  delightful  confidence  may  we  approach  to 
God  in  prayer?  We  feel  a  thousand  wants,  which  we 
are  unable  to  supply.  We  look  around,  and  soon  per- 
ceive the  vanity  of  human  help.  But  despairing  here,  we 
can  with  courage  go  and  tell  our  wants  to  God,  who  is 
able  to  do  more  than  we  ask.  We  are  conscious  of  areat 
unworthiness ;  but  his  grace  can  abound  more  than  even 
our  sins  have  abounded.  It  is  impossible  we  should  ask 
as  much  as  his  goodness,  wisdom  and  power  can  do.  How 
inexcusable  are  they,  who  live  prayerless  in  the  presence 
of  such  a  Being  ? 

What  glorious  hopes  may  Christians  entertain  ?  Of 
the  happiness  which  awaits  the  godly,  the  gospel  gives  us 
most  exalted  descriptions.  But  after  the  highest  concep- 
tions, which,  by  the  help  of  these  descriptions,  we  form 
of  future  happiness,  still  it  is  something,  which  abundantly 
exceeds  all  that  we  think.  Let  us  then  be  patient  in  tri- 
bulation, joyful  in  hope,  instant  in  prayer,  and  zealous  of 
good  works ;  for  our  labour  and  patience  will  not  be  vain, 
our  prayers  and  hopes  will  not  be  disappointed.  Greater 
and  more  glorious  things  await  us,  than  we  ever  have 
asked,  or  now  can  think. 

But  on  the  other  hand,  let  us  remember,  that  God  is 
able  to  destroy,  as  well  as  to  save.  And  as  the  happiness 
which  awaits  the  just,  so  the  misery  which  threatens  the 


294  AN    EXPOSITION    OF    THE  Serm.  XXI. 

impenitent,  will  vastly  exceed  all  previous  apprehensions. 
Sinners  will  perish  with  a  wonderful  destruction ;  a  de- 
struction which  they  would  not  believe,  though  one  should 
declare  it  to  them.  They  will  be  punished  by  that  God, 
whose  power  is  infinite ;  yea,  punished  with  everlasting  de- 
struction from  the  glory  of  his  power.  And  who  knows 
the  power  of  his  anger  1  Who  can  conceive  the  severity 
of  that  punishment,  which  anger,  armed  with  omnipotence, 
will  execute  on  those  who  have  despised  the  riches  of 
divine  grace  ?  If  to  offend  against  God's  purity  and  justice 
is  dangerous,  how  dreadful  to  offend  against  his  mercy  and 
love  ?  If  sin  by  the  command  becomes  exceedingly  sinful, 
how  sinful  does  it  become  by  its  opposition  to  the  grace  of 
the  gospel  1  They,  who  treat  this  with  contempt,  treasure 
up  unto  themselves  wrath  against  the  day  of  wrath. 
And  wrath  will  come  on  them  to  the  uttermost.  We 
proceed, 

II.  To  consider  the  ascription  of  glory  which  the 
Apostle  makes  to  this  All-sufficient  God.  "  To  him  be 
glory  in  the  church  throughout  all  ages." 

As  God  is  in  himself  a  most  glorious  Being,  we  are 
bound  to  glorify  him  in  our  hearts,  by  just  thoughts  of 
him  and  suitable  regards  to  him ;  to  glorify  him  in  our 
actions  by  an  imitation  of  his  goodness,  and  a  steady  obe- 
dience to  his  commands ;  to  glorify  him  in  our  language 
by  speaking  of  him  with  reverence,  and  praising  him  for 
his  benefits. 

But  what  the  Apostle  here  more  especially  desires  is, 
that  glory  may  be  given  to  God  in  the  church.  God  has 
predestinated  us  to  the  adoption  of  children,  that  we  might 
be  to  the  praise  of  the  glory  of  his  grace. 

1.  God  is  glorified  by  the  increase  of  the  church. 

As  a  king  is  honoured  in  the  multitude  of  his  obedient 
subjects,  and  in  the  voluntary  immigrations  of  many  peo- 


Chap.  III.  20,  21.    EPISTLE    TO    THE    EPHESIANS.  295 

pie  into  his  dominions;  so  the  glory  of  God's  name  is 
advanced  on  earth,  when  to  his  kingdom  are  made  addi- 
tions of  such  as  serve  him  in  holiness  and  righteousness, 
and  walk  in  his  commandments  and  ordinances  blameless. 
The  prophet,  speaking  of  the  happy  increase  of  the  church, 
says,  "  They  shall  come  with  acceptance  on  God's  altar, 
and  shall  glorify  the  house  of  his  glory."  If,  then,  we 
would  give  glory  to  God  in  the  church,  let  us  invite  and 
encourage  many  to  come  and  join  themselves  to  him  in  a 
perpetual  covenant.  This  is  the  Lord's  direction  to  his 
disciples,  "  Let  your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father  who  is 
in  heaven." 

2.  God  is  glorified  in  the  church,  when  a  devout  re- 
gard is  generally  paid  to  the  ordinances  which  he  has  in- 
stituted. 

The  disciples,  who  continued  with  one  accord  in  the 
temple,  are  said  to  have  praised  God ;  and  they  who  offer 
praise  glorify  his  name.  As  the  church  is  formed  for  the 
social  worship  of  God,  in  prayer,  praise  and  hearing  of 
the  word,  so  the  beauty  of  it  much  consists  in  the  con- 
stant, regular  and  united  attendance  of  Christians  on  his 
appointed  worship.  They  who  forsake  the  assembling  of 
themselves  together  contradict  the  principal  design  for 
which  the  church  was  erected,  and  cast  a  manifest  re- 
proach on  the  great  head  of  it.  Christians  are  a  peculiar 
people,  a  holy  priesthood,  chosen  to  show  forth  the  praises 
of  God;  and  they  have  obtained  an  inheritance  in  his 
church,  that  they  should  be  to  the  praise  of  his  glory. 

3.  God  is  glorified  by  the  observance  of  good  order  in 
the  church,  and  by  the  decent  attendance  of  the  members 
on  their  respective  duties. 

This  is  the  instruction  given  by  St.  Paul ;  "  Having 
gifts  differing    according   to    the   grace   bestowed  on  us, 


296  AN    EXPOSITION    OF    THE  Serm.  XXI. 

whether  prophecy,  let  it  be  according  to  the  proportion  of 
faith;  or  ministry,  let  us  wait  on  our  ministering;  or  he 
that  teacheth,  on  teaching ;  or  he  that  giveth,  let  him  do 
it  with  simplicity  ;  or  he  that  ruleth,  with  diligence ;  he 
lliat  speaketh,  let  him.  speak  as  the  oracles  of  God;  and 
he  that  ministereth,  let  him  do  it  as  of  the  ability  which 
God  giveth ;  that  God  in  all  things  may  be  glorified." 

Now  if  we  break  in  on  this  order ;  if  the  teacher  neg- 
lects the  duty  of  teaching,  and  entangles  himself  in  the 
affairs  of  this  life ;  or  if,  forsaking  the  oracles  of  God,  he 
teaches  the  commandments  of  men,  or  the  imaginations 
of  his  own  brain  ;  or  if  the  private  Christian  assumes  the 
teacher,  and,  vainly  puffed  up  with  a  carnal  mind,  intrudes 
into  those  things  which  he  has  not  learned ;  or  if  the 
teacher,  quitting  his  own  proper  charge,  enters  into  other 
men's  labours,  and  causes  divisions  in  the  churches;  then 
God  is  dishonoured,  for  he  is  a  God  of  order,  not  of  con- 
fusion, in  all  churches  of  the  saints. 

4.  That  God  may  be  glorified,  there  must  be  peace  and 
unity  in  the  church. 

"  Where  envy  and  strife  are,  there  is  confusion  and 
every  evil  work."  "  Whatsoever  ye  do,"  says  the  Apos- 
tle, "  do  all  to  the  glory  of  God,  giving  no  offence,  neither 
to  Jew,  nor  Gentile,  nor  to  the  church  of  God."  "  Be 
ye  like-minded  one  toward  another  according  to  Christ 
Jesus,  that  ye  may,  with  one  mind  and  one  mouth,  glorify 
God." 

If,  then,  a  Church  becomes  a  scene  of  wrathful  con- 
tentions if  there  are  in  it  whisperings,  swellings,  tumults, 
mutual  censures  and  reproaches,  interruptions  of  religious 
communion,  divisions,  separations,  and  withdrawments  from 
the  stated  worship ;  there  is  a  total  perversion  of  the 
great  design  of  its  institution,  and  the  name  of  God  and 
his  doctrine  are  profaned. 


Chap.  III.  20,  21.     EPISTLE    TO    THE    EPHESIANS.  297 

5.  That  glory  may  be  given  to  God  in  the  church,  there 
must  be  exemplary  holiness  in  its  members. 

Our  Lord  says,  "  Herein  is  my  Father  glorified,  that 
ye  bring  forth  much  fruit ;  so  shall  ye  be  my  disciples." 
The  Apostle  prays  for  the  Philippians,  "  that  they  may  be 
filled  with  the  fruits  of  righteousness,  which  are  by  Jesus 
Christ,  unto  the  glory  and  praise  of  God." 

We,  who,  by  our  profession,  belong  to  the  church  of 
God,  ought  to  be  exceedingly  careful,  lest  by  our  unworthy 
behaviour  we  dishonour  God,  whom  we  are  under  every 
obligation  to  glorify.  Let  it  be  our  prayer,  that  glory 
may  be  given  to  God  in  the  church ;  especially  in  that 
society,  of  which  we  are  members.  Let  us  seek  its  in- 
crease by  encouraging  others  to  join  themselves  to  it. 
Let  us  walk  in  God's  appointed  ordinances  blameless,  not 
forsaking  the  assembling  of  ourselves  together;  but  com- 
ing together  into  one  place.  Let  us  attend  on  our  respec- 
tive duties,  and  do  good  according  to  the  ability  which 
God  has  given  us.  Let  us  study  the  things  which  make 
for  peace,  and  by  which  we  may  edify  one  another.  Let 
us  walk  worthy  of  him,  who  has  called  us  to  his  kingdom 
and  glory,  being  fruitful  in  every  good  work,  increasing  in 
the  knowledge  of  God,  established  in  the  faith,  and  abound- 
ing therein  with  thanksgiving. 

Now  unto  God  be  glory  in  the  church  by  Jesus  Christ, 
throughout  all  ages.     Amen. 


298  AN    EXPOSITION    OF    THE  Serin.  XXII. 


SERMON  XXII. 

Ephesians  iv.  1-7. — I  therefore,  the  prisoner  of  the  Lord, 
beseech  you  that  ye  walk  worthy  of  the  vocation,  where- 
with ye  are  called.  With  all  lowliness  and  meekness, 
with  long-suffering,  forbearing  one  another  in  love ; 
endeavouring  to  keep  the  unity  of  the  Spirit  in  the  bond 
of  peace.  There  is  one  body,  and  one  Spirit,  even  as 
ye  are  called  in  one  hope  of  your  calling :  one  Lord, 
one  faith,  one  baptism,  one  God  and  Father  of  all,  who 
is  above  all,  and  through  all,  and  in  you  all.  But  unto 
every  one  of  us  is  given  grace  according  to  the  measure 
of  the  gift  of  Christ. 

We  see  without  surprise,  that  men  differ  in  sentiment 
about  matters  of  a  secular  and  civil  nature ;  nor  are  we 
to  expect  a  perfect  uniformity  in  the  things  of  religion. 
Its  great  doctrines  and  duties  are  indeed  so  plainly  revealed, 
and  so  clearly  expressed  in  the  gospel,  that  there  has  sel- 
dom been  much  controversy  about  them  among  sober 
Christians ;  but  in  its  speculative  and  ceremonial  parts  a 
diversity  of  opinion  often  takes  place  among  those,  whom 
candour  will  esteem  to  be  good  and  upright  souls. 

This  being  the  case,  what  is  that  temper  and  behaviour 
which  we  owe  to  one  another  1  Shall  we  censure  and 
condemn  our  brethren,  withdraw  from  their  communion, 
and  exclude  them  from  ours,  for  every  supposed  mistake  ? 
No  :  our  Apostle  inculcates  another  spirit,  and  draws  a 
different  line  of  conduct. 

In  general,  we  are  to  treat  one  another  as  becomes  our 


Chap.  IV.  1-7.  EPISTLE    TO    THE    EPHESIANS.  299 

Christian  character.  Mutual  love  is  the  great  distinctive 
badge  of  Christ's  disciples.  To  walk  worthy  of  our  voca- 
tion, is  to  walk  in  love.  Some  of  the  more  important  ex- 
ercises of  brotherly  love  the  Apostle  particularly  enume- 
rates in  our  text. 

1.  Walk  in  all  lowliness,  or  humility. 

Similar  instructions  often  occur  in  the  writings  of  the 
Apostles.  "  Let  no  man  think  of  himself  above  that  which 
he  ought  to  think,  but  think  soberly,  according  as  God  hath 
dealt  to  every  man  the  measure  of  faith.  Let  nothing  be 
done  through  strife  or  vain  glory,  but  in  lowliness  of  mind 
let  each  esteem  other  better  than  himself.  Put  on  humble- 
ness of  mind.  Be  subject  one  to  another,  and  be  clothed 
with  humility." 

Humble  thoughts  of  ourselves,  of  our  own  knowledge, 
goodness  and  importance,  are  necessary  to  Christian  peace 
and  union.  "  Only  from  pride  cometh  contention."  They 
only  who  think  themselves  holier  than  their  brethren, 
and  holier  than  they  really  are,  will  say  to  them,  "  Stand 
by  yourselves,  come   not  near  to  us." 

Walking  in  all  lowliness,  we  shall  not  despise  our  brethren 
for  their  want  of  the  internal  gifts,  or  external  advantages, 
which  we  enjoy;  but  remembering,  who  hath  made  us  to 
differ  from  others,  we  shall  charitably  employ  our  superior 
advantages  for  their  edification  and  comfort. 

We  shall  not  lean  to  our  own  understanding  ;  but,  con- 
scious of  our  liableness  to  err,  we  shall  be  attentive  to  in- 
struction and  reproof,  open  to  conviction,  and  ready  to  re- 
tract our  errors,  and  confess  our  faults.  We  shall  judge 
ourselves  with  severity,  and  our  brethren  with  candour, 
and  be  disposed  to  think  them  better  than  ourselves.  We 
shall  rejoice  in  their  prosperity,  as  well  as  be  thankful  for 
our  own,  and  be  ready  to  acknowledge  their  virtues,  and 
to  condemn  our  own  transgressions.     We  shall  not  affect 


300  AN    EXPOSITION    OF    THE  Serm.  XXII. 

to  be  called  masters ;  but  remember,  that  one  is  our  master, 
even  Christ,  and  that  we  are  all  brethren. 

2.  Walk  in  meekness.  This  is  a  virtue  nearly  con- 
nected with  humility.  It  principally  consists  in  a  prudent 
restraint  and  government  of  the  passions.  While  we  walk 
in  the  spirit  of  the  gospel,  we  shall  not  be  easily  provoked  ; 
our  resentments  will  not  be  sudden,  without  cause,  or  be- 
yond bounds.  We  shall  be  disposed  to  interpret  in  a 
favourable  sense,  the  doubtful  words  and  actions  of  our 
brethren,  and  when  we  see  them  surprised,  or  drawn  into 
a  fault,  we  shall  admit  in  their  case  all  reasonable  excuses 
and  extenuations. 

If  a  variance  happens,  we  shall  stand  ready  to  be  recon- 
ciled. We  shall  on  easy  terms  forgive  the  offence,  con- 
sidering that  our  own  selfish  feelings  may  probably  have 
overrated  it.  We  shall  not  suffer  anger  to  rest  in  our 
bosoms,  nor  see  the  sun  go  down  on  our  wrath. 

We  shall  be  cautious  not  to  give,  as  well  as  slow  to  take 
offence.  We  shall  be  no  brawlers,  shall  speak  evil  of  no 
man,  but  be  gentle,  showing  all  meekness  to  all  men.  We 
shall  not  behave  ourselves  unseemly,  but  courteously  adapt 
our  language  and  manners  to  the  tempers  of  those  with 
whom  we  converse,  having  our  speech  always  with  grace, 
seasoned  with  salt,  that  we  may  know  how  we  ought  to 
answer  every  man. 

In  matters  of  religion  our  zeal  will  be  tempered  with 
charity.  Though  we  shall  be  zealous  of  good  works, 
and  shall  contend  earnestly  for  the  faith  delivered  to  the 
saints,  yet  we  shall  be  gentle  and  condescending  in  those 
things,  which  are  only  circumstantial,  and  which  enter  not 
into  the  essence  of  religion.  We  shall  be  candid  and 
moderate  in  our  treatment  of  different  sects,  not  condemn- 
ing them  in  the  gross,  nor  imputing  to  them  errors,  which 
they  disavow;  but  hoping,  that  there  may  be  integrity  of 


Chap.  IV.  1-7.  EPISTLE    TO    THE    EPHESIANS.  301 

heart,  even  where  we  see  a  misguided  judgment.  We 
shall  be  ready,  with  meekness  and  fear,  to  give  an  answer 
to  every  man,  who  asks  us  a  reason  of  the  hope  that  is 
in  us ;  and  with  the  same  spirit  shall  we  receive  their 
answer,  when  they  give  us  a  reason  of  the  hope  that  is  in 
them. 

Such  as  offend,  we  shall  restore  in  the  spirit  of  meek- 
ness, considering  ourselves,  lest  we  also  be  tempted.  Such 
as  oppose  themselves  we  shall  in  meekness  instruct,  pray- 
ing that  God  would  give  them  repentance  to  the  acknow- 
ledging of  the  truth;  and  we  shall  recommend  religion  to 
all  men  by  showing  out  of  a  good  conversation  our  works 
with  meekness  of  wisdom. 

3.  To  our  meekness  we  must  add  long-suffering  and 
forbearance. 

These  terms  express  the  patient  and  exalted  exercise 
of  meekness,  rather  than  virtues  really  distinct  from  it. 
We  are  not  only  to  be  meek,  but  long-suffering  in  our 
meekness;  not  only  to  restrain  anger  under  ordinary  of- 
fences ;  but  to  repress  malice  and  forbear  revenge  under 
the  highest  and  most  provoking  injuries.  Charity  suffers 
long,  thinks  no  evil,  endures  all  things  and  covers  the  mul- 
titude of  sins.  It  recompenses  to  no  man  evil  for  evil, 
but  overcomes  evil  with  good.  In  the  exercise  of  this 
forbearance  and  long-suffering,  we  shall  highly  approve 
and  readily  obey  these  precepts  of  our  divine  Lord :  "  If 
thy  brother  trespass  against  thee  seven  times  in  a  day,  and 
seven  times  in  a  day  turn  to  thee,  saying,  I  repent,  forgive 
him.  And  forgive,  not  only  until  seven  times,  but  until 
seventy  times  seven."  "  Resist  not  evil :  but  whosoever 
shall  smite  thee  on  thy  right  cheek,  turn  to  him  the  other 
also.  And  if  any  man  sue  thee  at  the  law  and  take  away 
thy  coat,  let  him  have  thy  cloak  also.  And  whosoever 
shall  compel  thee  to  go  a  mile,  go  with  him  twain."     But 


302  AN    EXPOSITION    OF    THE  Serm.  XXII. 

does  our  Saviour  require  us  to  be  unfeeling  under  in- 
juries, and  tamely  submissive  to  every  insolent  brute  1  By 
no  means.  There  are  cases  in  which  we  ought  to  seek  re- 
dress of  wrongs,  and  bring  offenders  to  punishment. 
But  smaller  injuries  in  our  reputation,  property  or  liberty 
had  better  pass  unnoticed,  than  be  deeply  laid  to  heart ; 
had  better  be  made  the  subject  of  private  expostulation, 
than  of  public  animadversion  ;  had  better  be  borne  for  the 
sake,  of  peace,  than  prosecuted  at  its  expense.  And  how- 
ever great  the  injuries  may  seem,  redress  must  be  sought 
with  the  spirit  of  meekness  and  love ;  not  with  the  temper 
of  malice  and  revenge.  Thus  our  Lord  subjoins,  "  Love 
your  enemies,  bless  them  that  curse  you,  do  good  to  them 
that  hate  you,  and  pray  for  them  who  despitefully  use  and 
persecute  you ;  be  ye  perfect,  as  your  Father,  who  is  in 
heaven,  is  perfect." 

4.  We  must  endeavour  to  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace. 

It  is  not  unity  of  opinion,  which  the  Apostle  recom- 
mends ;  this  is  not  possible  to  be  obtained,  nor  reasonable 
to  be  expected  in  the  present  state  of  mankind.  But  it 
is  unity  of  spirit,  of  heart,  and  affection,  disposing  us  to 
preserve  the  bond  of  peace,  and  to  maintain  all  the  duties 
of  Christian  fellowship,  whatever  differences  of  sentiment 
may  take  place.  To  the  same  purpose  are  his  exhorta- 
tions to  all  the  churches ;  and  especially  to  those,  in  which 
a  diversity  of  opinion  concerning  ceremonial  usages 
threatened  their  external  peace.  "  Bear  the  infirmities  of 
the  weak.  Let  every  one  please  his  neighbour  for  his 
good  to  edification.  Be  ye  like-minded  one  toward  an- 
other, that  ye  may,  with  one  mind  and  one  mouth,  glorify 
God.  Fulfil  ye  my  joy,  that  ye  be  of  one  accord,  of 
one  mind  ;  let  there  be  no  divisions  among  you,  but  live  in 
peace."     He  teaches  us  to  regard  all  as  our  fellow  Chris- 


Chap.  IV.  1-7.        EPISTLE    TO    THE    EPHESIANS.  303 

tians,  who  call  on  the  name  of  Jesus  our  Lord,  both  theirs 
and  ours,  who  appear  to  be  members  of  Christ's  body, 
partakers  of  his  Spirit  and  subject  to  his  government ;  and 
he  cautions  us,  that  we  reject  not  those  whom  God  has 
received.  To  justify  ourselves  in  excluding  Christian 
professors  from  our  communion,  we  must  have  evidence, 
that  God  has  not  received  them. 

There  is  nothing  which  the  Apostle  more  earnestly  in- 
culcates on  the  churches,  than  unity  and  peace ;  nothing 
against  which  he  more  solemnly  warns  them,  than  divi- 
sions and  contentions ;  and  of  no  sort  of  sinners  does  he 
speak  with  greater  severity,  and  in  terms  of  higher  indig- 
nation, than  of  those,  who,  under  pretence  of  promoting 
religion,  make  separations  and  schisms  among  Christians. 
He  says,  "  They  serve  not  the  Lord  Jesus  Christ  but 
their  own  belly ;  and  with  good  words  and  fair  speeches 
deceive  the  hearts  of  the  simple."  He  calls  them  "  false 
apostles,  evil  and  deceitful  workers,  liers  in  wait,  dogs, 
grievous  wolves,  and  ministers  of  Satan."  On  no  subject 
does  his  zeal  so  kindle,  as  when  he  is  warning  the  churches 
against  these  insidious  disturbers  of  their  peace,  because 
no  men  were  pursuing  a  line  of  conduct  so  opposite  to 
the  design  of  the  gospel. 

Let  us  particularly  attend  to  the  several  arguments,  by 
which  the  Apostle  urges  us  to  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace. 

1.  There  is  one  body.  The  church  is  a  body,  of 
which  Christ  is  the  head,  and  believers  are  the  members. 
And  this  body  is  one.  "  We  are  all  baptized  into  one 
body."  Though  for  the  convenience  of  worship,  Chris- 
tians are  formed  into  distinct  societies,  yet  they  constitute 
but  one  body.  They  are  all  subject  to  one  head,  anima- 
ted by  one  Spirit,  and  nourished  by  the  same  spiritual 
bread.     They  are  united  to  the  Head  by  faith,  and   to 


304  AN    EXPOSITION    OF    THE  Serin.  XXII. 

their  fellow  members  by  love.  "  God  hath  tempered  the 
parts  of  the  body  together,  that  there  should  be  no  schism 
in  it,  but  that  the  members  should  have  the  same  care  one 
of  another ;  that  whether  one  member  suffer,  all  should 
suffer  with  it,  or  one  be  honoured,  all  should  rejoice  with 
it.  Now  we  are  the  body  of  Christ,  and  members  in 
particular.  And  from  Christ  the  whole  body  fitly  joined 
together,  and  compacted  by  that  which  every  joint  sup- 
plieth,  maketh  increase  to  the  edifying  of  itself  in  love." 
If  we  profess  to  be  Christians,  we  call  ourselves  members 
of  Christ,  and  fellow  members  with  each  other.  Shall  we 
then  disturb  the  unity  of  the  Spirit,  and  break  the  bond 
of  peace  ?  Shall  the  members  of  the  same  body  separate 
from  each  other?  Shall  they  rise  against  their  common 
head  ?  In  the  natural  body  this  would  be  monstrous.  In 
the  spiritual  body  it  is  impious.  When  we  thus  sin 
against  the  brethren,  we  sin  against  Christ. 

2.   There  is  one  Spirit. 

As  all  the  members  of  the  natural  body  are  animated 
by  one  soul,  so  all  the  members  of  Christ's  body  are 
sanctified,  strengthened  and  led  by  the  same  Spirit.  The 
body  is  one,  for  by  one  Spirit  we  are  all  baptized  into  one 
body.  And  we  all  have  access  through  Christ  by  one 
Spirit  unto  the  Father.  Now  if  by  the  Spirit  of  Christ 
we  become  members  of  his  body,  then  no  error  in 
judgment,  or  mistake  in  practice,  which  is  not  inconsis- 
tent with  one's  having  the  Spirit,  can  prove  that  he  is  not 
a  real  member  of  Christ,  and  justify  us  in  excluding  him 
from  our  fellowship.  Since  there  is  one  Spirit,  which 
dwells  in  all  good  Christians,  all  contention,  bitterness  and 
envy,  all  animosity,  division  and  separation  in  the  church, 
are  offences  against  the  Holy  Spirit.  "  Grieve  not  the 
Holy  Spirit  of  God,"  says  the  Apostle,  "  whereby  ye  are 
sealed  to  the  day  of  redemption ;    and  let  all  bitterness. 


Chap.  IV.  1-7.  EPISTLE    TO    THE    EPHESIANS.  305 

wrath,  clamour  and  evil  speaking,  be  put  away  from  you." 
The  consideration  that  the  Spirit  of  God  dwells  in  our 
brethren,  as  well  as  in  us,  should  make  us  careful  to  main- 
tain the  bond  of  peace.  When  we  contend  with  them, 
we  fight  against  the  Spirit  of  peace.  "If  there  be  any 
fellowship  of  the  Spirit,  be  ye  like-minded,  having  the 
same  love,  and  let  nothing  be  done  through  strife  or  vain 
glory." 

3.  Ye  are  called  in  one  hope  of  your  calling. 

We  are  called  to  obtain  the  same  glorious  salvation 
through  our  Lord  Jesus  Christ.  We  are  all  called  by  the 
same  word ;  our  hope  is  grounded  on  the  same  promises ; 
and  the  object  of  our  hope  is  the  same  immortal  life. 
Hope  may  be  more  or  less  strong  and  influencing  in  dif- 
ferent Christians,  according  to  their  different  measures  of 
knowledge  and  grace :  but  in  its  object  and  founda- 
tion, in  its  nature  and  tendency,  it  is  the  same.  This 
consideration  should  mightily  strengthen  the  bond  of 
peace.  Are  we  pursuing  the  same  grand  design,  and 
walking  in  the  same  high  road  to  glory  1  Let  us  not  fall 
out  by  the  way ;  let  us  go  hand  in  hand,  and  be  fellow 
workers  to  the  kingdom  of  God.  Do  we  expect  to  dwell 
together  in  heaven '?  Let  there  be  no  variance  among  us 
while  we  are  here.  In  heaven  charity  never  fails. 
Let  us  then  above  all  things,  have  fervent  charity 
among  ourselves;  and  purify  our  souls,  by  obeying 
the  truth  through  the  Spirit,  unto  unfeigned  love  of  the 
brethren. 

4.  There  is  one  Lord,  whom  we  all  profess  to  serve. 
Jesus  Christ  is  Lord  of  all  by  the  same  right.  He  has 
bought  us  with  a  high  price,  redeemed  us  by  his  own 
blood.  We  all  stand  on  the  san?e  footing,  and  must  build 
our  hopes  on  the  same  foundation.  We  have  no  -pretence 
to  glory  over  one  another.   Remembering,  that  we  were  all 

39 


306  AN    EXPOSITION    OF    THE  Serm.  XXII. 

under  the  same  guilt  and  condemnation,  and  have  been 
redeemed  by  the  same  Saviour,  we  should  walk  together 
in  all  humility,  meekness  and  love. 

There  is  no  respect  of  persons  with  Christ,  for  he  is 
the  same  Lord  over  all  ;  and  has  paid  for  others  the  same 
price  as  for  us.  Shall  we  then  dare  to  smite  our  fellow 
servants  ?  Will  our  common  Lord  look  on  with  indiffer- 
ence, while  we  disturb  the  peace  and  order  of  his  house- 
hold ?  "  He  who  doth  wrong,  shall  receive  for  the  wrong 
he  hath  done." 

We  are  called  to  the  same  service,  are  under  the  same 
laws,  and  must  appear  at  the  same  judgment.  "  Why 
then  dost  thou  judge  thy  brother?  Or  why  dost  thou 
set  at  nought  thy  brother  ?  For  we  shall  all  stand  be- 
fore the  judgment  seat  of  Christ.  Every  one  of  us  must 
give  an  account  of  himself  to  God.  Who  art  thou  that 
judgest  another  man's  servant  1  To  his  own  master  he 
standeth  or  falleth.  Let  us  not  judge  one  another  any 
more  ;  but  judge  this  rather,  that  no  man  put  a  stumbling- 
block,  or  occasion  to  fall  in  his  brother's  way." 

5.  There  is  one  faith.  The  same  gospel  is  given  us 
for  the  rule  of  our  faith,  and  this  gospel  all  Christians  pro- 
fess to  receive.  Hence  the  apostles  speak  of  one  common 
faith,  like  precious  faith,  and  the  unity  of  the  faith  and  of 
the  knowledge  of  the  Son  of  God. 

The  faith  of  all  true  Christians  is  essentially  the  same. 
The  object  of  it  is  the  word  of  God,  the  nature  of  it  is 
receiving  the  love  of  the  truth,  the  effect  of  it  is  to  purify 
the  heart.  However  they  may  differ  in  some  matters  of 
speculation,  they  agree  in  the  great  doctrines  which  are 
essential  to  godliness.  If  we  would  make  allowance  for 
men's  misapprehensions  of  each  other's  sentiments,  for 
their  different  phrases  and  modes  of  diction,  for  differ- 
ences  which  proceed   from   the  heat  of  controversy,  and 


Chap.  IV.  1-7.        EPISTLE    TO    THE    EPHESIANS.  307 

would  also  throw  aside  such  errors  as  are  merely  specula- 
tive, the  faith  of  Christians  would  appear  to  be  more 
nearly  the  same,  than  is  generally  imagined.  St.  James 
says,  "  I  will  show  you  my  faith  by  my  works."  If  your 
brethren  question  the  soundness  of  your  faith,  go,  show  it 
in  this  orthodox  and  apostolic  manner.  If  they  give  you 
the  same  proof  of  their  faith,  however  weak  you  may 
think  them  in  some  things,  receive  them,  but  not  to  doubt- 
ful disputation.  If  your  faith  and  theirs  is  thus  far  one ; 
with  respect  to  other  things,  forbear  one  another  in  love. 

6.  There  is  one  baptism,  which  is  the  badge  of  our  re- 
lation to  Jesus  Christ.  We  are  all  baptized  in  the  name 
of  Christ ;  and  he  is  not  divided.  Christians  may  differ 
in  their  opinions  concerning  the  age  at  which  persons  be- 
come the  subjects  of  baptism,  and  the  manner  in  which 
they  ought  to  receive  it ;  but  still,  in  regard  of  the  great 
design  of  it,  which  is  the  answer  of  a  good  conscience 
toward  God,  and  in  regard  of  the  obligations  implied  in 
it,  which  are  to  put  off  the  works  of  the  flesh,  and  to  put 
on  the  Lord  Jesus  Christ,  it  is  one  and  the  same.  We 
all  consider  it  as  an  institution  of  Christ,  a  badge  of  our 
relation  to  him,  a  token  of  our  obligation  to  depart  from 
iniquity,  and  a  seal  of  the  righteousness  of  faith ;  and 
though  we  may  differ  in  some  of  the  smaller  circumstan- 
ces of  it,  why  may  we  not  view  it  as  substantially  the 
same  ?  Why  may  we  not  walk  together  as  brethren,  and 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace  ?  Bap- 
tism was  not  intended  to  break  Christians  into  various 
sects,  as  if  some  were  baptized  in  the  name  of  Paul, 
some  in  the  name  of  Apollos,  and  some  in  the  name  of 
Cephas ;  but  to  unite  the  whole  Christian  world ;  for  all 
are  baptized  in  the  name  of  Christ,  and  into  one  body. 

7.  There  is  one  God  and  Father  of  all,  who  is  above 
all,  through  all,  and  in  us  all. 


308  AN    EXPOSITION    OF    THE  Serm.  XXII. 

There  is  one  God  who  is  the  Father  of  the  whole 
creation ;  but  in  a  more  eminent  sense  the  Father  of 
Christians.  He  has  not  only  created  them  by  his  power, 
and  supported  them  by  his  providence,  but  he  has  also  by 
his  Spirit  begotten  them  to  newness  of  life,  and  by  his 
grace  adopted  them  to  a  heavenly  inheritance.  We  have 
all  one  Father,  one  God  has  created  us,  one  Spirit  has 
sanctified  us,  one  inheritance  is  reserved  for  us.  All  we 
are  brethren.  Let  us  love  one  another  with  a  pure  heart 
fervently.  How  good  and  how  pleasant  it  is  for  brethren 
to  dwell  together  in  unity ! 

Our  God  and  Father  is  above  all.  He  reigns  supreme. 
The  great  and  leading  precept  which  he  has  given  his 
children  is,  that  they  love  one  another.  This  is  the  royal 
law ;  it  is  the  end  of  the  commandment.  We  are  above 
all  things  to  put  on  charity.  Every  opposition  to  this  law 
is  rebellion  against  the  highest  authority. 

God  is  through  all.  His  essence  pervades  our  frame, 
his  eyes  search  and  try  our  souls,  his  influence  preserves 
our  spirits.  To  him  is  known  every  malevolent,  unsocial 
and  contentious  passion  that  moves  within  us.  Our  un- 
charitable affections  to  one  another  are  ingratitude  and  im- 
piety to  him  in  whom  we  live  and  move  and  have  our 
being.  "God  is  love;  if  we  dwell  in  love,  we  dwell  in 
God,  and  he  in  us.  If  we  say  we  love  God,  and  still 
hate  our  brother,  we  deceive  ourselves;  for  he  who 
loveth  not  his  brother,  whom  he  hath  seen,  how  can  he 
love  God,  whom  he  hath  not  seen  ?" 

God  is  in  all,  i.  e.  in  all  true  Christians  by  his  Spirit. 
They  are  the  temple  of  God,  and  his  Spirit  dwelleth  in 
them.  Every  malicious,  envious,  revengeful  passion  which 
the  Christian  indulges,  is  an  opposition  to  the  Spirit  of 
God,  whose  fruits  are  love,  peace,  long-suffering,  gentle- 
ness and  meekness  ;  and   every  injury  which  he  commits 


Chap.  IV.  1-7.  EPISTLE    TO    THE    EPHESIANS.  309 

against  his  fellow  Christians,  is  an  insult  upon  that  Spirit 
which,  dwells  in  them ;  for  they  are  the  temple  of  God, 
and  if  any  man  profane  this  temple,  him  will  God  destroy. 
Christians  are  builded  together  for  an  habitation  of  God 
through  the  Spirit ;  all  divisions  and  separations  among 
the  members  of  the  church  of  God  are  inconsistent  with 
their  enjoying  the  Spirit.  He  dwells  with  those  who  are 
meek  and  humble,  and  tremble  at  the  word ;  not  with  the 
proud,  self-confident  and  vain. 

They  who  cause  divisions  in  churches  in  order  to  form 
new  sects,  usually  make  high  pretensions  to  the  influence 
of  the  Spirit.  But  whatever  they  may  pretend,  their 
conduct  demonstrates,  that  they  have  not  the  Spirit  of 
God ;  for  he  is  not  a  Spirit  of  contention,  but  of  peace ; 
and  his  work  is  not  division  and  separation  among  Chris- 
tians, but  unity  and  love.  See  then  that  you  walk  worthy 
of  your  vocation,  in  all  humility,  meekness,  forbearance 
and  love,  keeping  the  unity  of  the  Spirit  in  the  bond  of 
peace ;  for  there  is  one  body,  one  Spirit,  one  hope,  one 
Lord,  one  faith,  one  baptism,  one  God  and  Father  of  all, 
who  is  above  all,  through  all,  and  in  us  all. 


310  AN    EXPOSITION    OF    THE  Serm.  XXIII. 


SERMON  XXIII. 

Ephesians  iv.  8-13. —  Wherefore  he  saith,  When  he  as- 
cended up  on  high,  he  led  captivity  captive,  and  gave  gifts 
unto  men.  (Now  that  he  ascended,  what  is  it  but  that 
he  also  descended  first  into  the  lower  parts  of  the  earth  ? 
He  that  descended  is  the  same  also  that  ascended  up  far 
above  all  heavens,  that  he  might  fill  all  things.)  And 
he  gave  some,  apostles  ;  and  some,  prophets  ;  and  some, 
evangelists ;  and  some,  pastors  and  teachers  ;  for  the 
perfecting  of  the  saints,  for  the  work  of  the  ministry, 
for  the  edifying  of  the  body  of  Christ  :  till  we  all  come 
in  the  unity  of  the  faith,  and  of  the  knowledge  of 
the  Son  of  God,  unto  a  perfect  man,  unto  the  measure 
of  the  stature  of  the  fulness  of  Christ. 

The  Apostle,  having  mentioned,  in  the  7th  verse,  the 
grace  bestowed  on  believers  "  according  to  the  measure  of 
the  gift  of  Christ,"  immediately  proceeds,  in  the  words 
now  read,  to  explain  what  the  gifts  are  which  Christ  has 
bestowed ;  and  to  show,  that  they  were  dispensed  at  his 
ascension,  according  to  the  divine  purpose,  for  the  general 
edification  of  the  church. 

To  prove  that  the  ascension  of  Christ  was  to  be  fol- 
lowed with  the  bestowment  of  spiritual  gifts,  he  quotes  a 
passage  from  the  68th  Psalm,  "  Thou  hast  ascended  on 
high ;  thou  hast  led  captivity  captive ;  thou  hast  received 
gifts  for  men."  That  this  was  spoken  not  of  the  divine 
nature,  but  of  Christ,  as  God  manifest  in  the  flesh,  he 
concludes  from  the  expression,  "  Thou  hast  ascended  on 


Chap.  IV.  8-13.        EPISTLE    TO    THE    EPHESIANS.  311 

high."  For  his  ascension  presupposes  a  descent  into  the 
lower  parts  of  the  earth.  And  he  who  thus  descended  is 
the  same  that  ascended  up  far  above  all  heavens,  that  he 
might  fill  all  things.  These  terms  cannot  properly  be  ap- 
plied to  God,  who  is  a  universal  Spirit ;  nor  yet  can  they 
in  their  full  sense,  belong  to  David,  or  any  mere  man ; 
and  therefore  must  be  understood  of  Jesus  Christ. 

Our  Lord's  "  descent  into  the  lower  parts  of  the  earth," 
may  signify  his  incarnation ;  according  to  these  words  of 
David,  "  My  substance  was  not  hid  from  thee,  when  I  was 
curiously  wrought  in  the  lower  parts  of  the  earth."  Or 
it  may  refer  to  his  death  and  burial,  in  which  sense  the 
phrase  is  also  used,  "  They  that  seek  to  destroy  me, 
shall  go  down  into  the  lower  parts  of  the  earth;"  or  into 
the  grave. 

Christ's  exaltation  is  expressed  by  his  "  ascending  up 
far  above  all  heavens,"  above  these  visible  starry  heavens, 
into  the  glorious  presence  of  God,  who  has  set  his  glory 
above  the  heavens. 

Elsewhere  he  is  said  to  be  "  made  higher  than  the  hea- 
vens ;"  and  to  be  "  raised  to  heavenly  places,  far  above 
all  principality,  and  power,  and  might,  and  dominion." 

Christ  has  thus  ascended,  "  that  he  might  fill  all  things ;" 
i.  e.  might,  according  to  his  promise,  fill  his  apostles  and 
other  disciples  with  heavenly  gifts  and  graces,  and  thus 
furnish  them  to  every  work  to  which  they  should  be 
called. 

"  He  led  captivity  captive."  This  phrase  is  used,  in 
the  Old  Testament,  to  signify  a  complete  conquest  over 
enemies,  especially  over  such  as  had  formerly  been  vic- 
torious. This  is  the  meaning  of  it  in  the  song  of  De- 
borah. In  our  text  it  refers  to  Christ's  triumph  over 
Satan  and  death.  "  He,  by  his  death,  delivered  those, 
who   through   fear  of  death,  were   subject   to   bondage." 


312  AN    EXPOSITION    OF    THE  Serm.  XXIII. 

"  He  spoiled  principalities  and  powers,  triumphing  over 
them  on  the  cross."  But  he  triumphed  more  gloriously, 
when,  after  his  ascension,  he  poured  down  his  Holy  Spirit 
on  his  apostles  and  disciples,  and  thus  enabled  them  to  cast 
out  devils,  and  to  turn  sinners  from  the  power  of  Satan 
unto  God.  He  also  triumphed  over  death  in  a  most  con- 
spicuous manner,  when,  rising  from  the  grave,  ascending 
into  heaven,  and  shedding  forth  miraculous  gifts,  he  de- 
monstrated his  power  to  quicken  whom  he  would,  to  call 
forth  the  dead  from  their  graves,  and  to  exalt  believers  to 
an  eternal  state  of  glory  with  himself. 

"  He  gave  gifts  to  men."  The  expression  in  the  68th 
Psalm  is,  "  He  received  gifts  for  men."  He  received  gifts 
from  the  Father  to  bestow  them  on  men.  It  hath  pleased 
the  Father,  that  in  him  all  fulness  should  dwell ;  and  that 
of  his  fulness  we  all  should  receive  grace  for  grace.  All 
power,  in  heaven  and  earth,  is  committed  to  him.  Hence, 
when  he  commanded  his  apostles  to  go  forth  and  preach 
the  gospel,  he  promised  to  endue  them  with  power  from 
on  high,  by  which  they  should  cast  out  devils,  speak  with 
new  tongues,  recover  the  sick  and  defeat  all  the  power  of 
the  enemy,  and  thus  demonstrate  their  divine  commission. 

Besides  these  extraordinary  gifts  vouchsafed  for  the 
confirmation  of  the  gospel,  he  promised  and  bestowed 
such  an  internal  influence  of  the  Spirit,  to  accompany  the 
preaching  of  the  gospel,  as  should  open  men's  hearts  to 
attend  to  it  and  believe  it.  Accordingly,  wherever  the 
apostles  went  preaching  the  word,  multitudes  were  turned 
from  darkness  to  light,  from  the  power  of  Satan  to  God, 
and  from  the  works  of  the  flesh  to  works  meet  for  repent- 
ance. 

The  extraordinary  gifts  continued  only  for  a  season, 
until  the  gospel  was  established.  The  ordinary  influence 
of  the  Spirit  is  alike  necessary  in  all  ages,  and  will,  in  a 


Chap.  IV.  8-13.        EPISTLE    TO    THE    EPHESIANS.  313 

greater  or  less  degree,  attend  the  gospel  to  the  end  of  the 
world. 

Among  the  gifts  bestowed  on  the  church,  St.  Paul  par- 
ticularly mentions  the  officers  appointed  for  its  edification. 
"  Christ  gave  some  apostles ;  some  prophets ;  some  evan- 
gelists; some  pastors  and  teachers." 

By  apostles,  prophets  and  evangelists  are  intended  those 
extraordinary  ministers,  who  were  employed  to  propagate 
the  gospel  in  the  world,  and  who,  for  that  purpose,  were 
endowed  with  miraculous  powers.  By  pastors  and  teach- 
ers are  generally  understood  those  ordinary  ministers, 
who  had  the  care  of  particular  churches,  and  who  were 
to  be  continued  in  succession  to  the  end  of  the  world.  A 
similar  distinction  is  made  in  the  12th  chapter  of  the  First 
Epistle  to  the  Corinthians.  "  God  hath  set  some  in  the 
church  ;  first  apostles ;  secondarily  prophets ;  thirdly  teach- 
ers; after  that  miracles,  &c." 

The  name  of  apostles  is  especially  applied  to  those, 
who  were  immediately  commissioned  by  Jesus  Christ,  to 
be  witnesses  of  his  doctrines  and  works,  his  death  and 
resurrection,  and  to  go  forth  and  publish  his  gospel  among 
the  nations  of  the  earth.  To  these,  as  occasion  required 
the  Spirit  revealed  the  mysteries  of  the  divine  will,  that 
they  might  communicate  them  to  the  world. 

Prophets  were  men  endowed  with  supernatural  know- 
ledge in  divine  things;  the  knowledge  of  the  ancient 
scriptures,  of  the  doctrines  and  mysteries  of  the  gospel, 
and,  in  some  cases,  of  future  events.  These  were  chiefly 
employed  in  opening  and  explaining  to  believers  the  great 
truths  of  religion. 

Evangelists  are  generally  supposed  to  have  been  men  em- 
ployed in  propagating  the  gospel  among  the  Heathens,  in 
founding  churches  where  Christ  had  not  been  named,  and 
in  confirming  the  churches  which  were  already  founded. 

40 


314  AN    EXPOSITION    OF    THE  Serm.  XXIII. 

They  are  distinguished  from  the  apostles  only  as  their 
gifts  and  employments  were  more  limited  and  confined. 

Pastors  and  teachers  were  those  who  laboured  in  word 
and  doctrine,  especially  in  particular  churches,  of  which 
they  had  the  immediate  charge.  As  the  apostles  received 
the  word  more  immediately  from  Christ,  either  by  his  per- 
sonal instruction,*  or  spiritual  inspiration,  so  they  from 
time  to  time  communicated  it  to  the  pastors  and  teachers, 
who,  receiving  it  from  them,  preached  it  to  others,  for 
their  conversion  to,  and  edification  in  the  faith  of  the 
gospel.  This  appears  from  Paul's  charge  to  the  elders 
of  Ephesus,  from  his  instructions  to  Timothy  and  Titus, 
and  from  John's  letters  to  the  angels  of  the  churches  in 
Asia. 

Christ  gave  these  various  officers  "  for  the  perfecting 
of  the  saints,  for  the  work  of  the  ministry,  for  the  edify- 
ing of  the  body  of  Christ."  Or,  as  the  words,  more  agree- 
ably to  the  original,  may  be  rendered,  He  gave  pastors  and 
teachers,  in  order  to  the  preparing  of  holy  men  for  the 
work  of  the  ministry,  for  the  edifying  of  the  body  of 
Christ.*  The  officers,  whom  Christ  gave,  were  to  instruct 
and  furnish  others  for  the  ministry ;  and  thus  a  succession 
of  ministers  was  to  be  continued  in  the  church,  for  her 
edification  in  knowledge,  faith  and  holiness. 

In  the  passage  now  explained  several  things  are  sug- 
gested which  deserve  our  particular  attention. 

I.  It  is  evident,  that  public  teachers  in  the  church  are 
to  be  a  distinct  order  of  men. 

Christ  has  given  some  pastors  and  teachers.  He  has 
set  some  in  the  church ;  first  apostles,  next  prophets,  then 
teachers.  Are  all  apostles  ?  Or  all  prophets  ?  Or  all 
teachers?     By  no  means.     If   all   the   body   were   one 

*  xpds  rov    KarapTiajxdv   rdv   Siyloiv  elg    ipyov    ttaKOvta;,  sis  oUoSopLVV   tov   cw/zarof  Toii 
Xpitrrov. 


Chap.  IV.  8-13.      EPISTLE    TO    THE    EPHESIANS.  315 

member,  where  were  the  body  ?  If  all  the  members  of 
the  church  were  to  assume  one  office,  where  were  the 
church  ? 

None  have  a  right  publicly  to  teach  in  the  church,  but 
those  who  are  called,  sent,  authorized  to  the  work  in  the  gos- 
pel way.  "  How  shall  they  preach,  except  they  be  sent  V 
"  No  man  taketh  this  honour  to  himself,  but  he  that  is 
called  of  God,  as  was  Aaron ;"  and  as  were  his  sons. 
They  were  consecrated  by  Moses,  God's  minister,  accord- 
ing to  his  appointment,  that  they  might  minister  to  him  in 
the  priest's  office.  Korah  and  his  companions  fell  under 
an  awful  condemnation,  because  they  presumed  to  offer 
incense  with  unhallowed  hands,  pretending  that  all  the 
congregation  were  holy,  and  that  one  had  as  good  a  right 
as  another,  and  they  as  good  a  right  as  the  sons  of  Aaron, 
to  perform  the  solemn  functions  of  the  priesthood.  To 
these  impious  usurpers  Jude  compares  those  who  had 
crept  into  the  church  unawares,  turning  the  grace  of  God 
into  wantonness.  He  says,  "  They  have  gone  in  the  way 
of  Cain,  run  greedily  after  the  error  of  Balaam,  and  per- 
ished in  the  gainsaying  of  Core."  All  Christians  are  to 
exhort,  reprove  and  comfort  one  another,  as  there  is  oc- 
casion ;  but  public  teaching  in  the  church  belongs  pecu- 
liarly to  some ;  to  those  who  are  given  to  be  pastors  and 
teachers. 

II.  Public  teachers  are  here  called  Christ's  gifts. 
"  He  gave  some  pastors  and  teachers."  And  they  are  to 
be  received  by  the  church  in  the  way  in  which  he  sends 
them. 

There  is  a  particular  order,  which  Christ  has  insti- 
tuted, for  the  introduction  of  public  teachers.  The 
first  apostles  were  commissioned  immediately  by  him.  In 
the  time  of  his  ministry  on  earth,  he  ordained  twelve  to 
preach  the  kingdom  of  God  among  the  Jews.     After  his 


316  AN    EXPOSITION    OF    THE  Serm.  XXIII. 

resurrection,  he  enlarged  their  commission,  saying,  "  Go, 
preach  the  gospel  to  all  nations."  But  for  this  work  they 
must  understand  the  language  of  all  nations ;  therefore  he 
says,  "  Tarry  ye  at  Jerusalem,"  confine  your  ministry 
there,  "  until  ye  be  endued  with  power  from  on  high." 
On  the  day  of  Pentecost,  which  was  about  ten  days  after 
Christ's  ascension,  when  the  twelve  apostles,  and  those 
who  had  companied  with  them,  while  Christ  went  in  and 
out  among  them,  making  in  all  about  an  hundred  and 
twenty,  were  all  gathered  together  in  one  place,  the  Holy 
Ghost  was  shed  on  them  in  miraculous  gifts,  and  there 
appeared,  on  each  of  them,  cloven  tongues,  like  as  of 
fire,  and  they  began  to  speak  with  other  tongues.  And 
all  the  people,  who  were  assembled  from  different  coun- 
tries to  attend  the  festival,  heard  them  speak,  in  their  own 
various  languages,  the  wonderful  works  of  God.  To  this 
remarkable  event  the  apostle  refers,  when  he  says  in  the 
text,  "  Christ  ascended  on  high,  and  gave  gifts  to  men,  and 
he  gave  some  apostles,  some  prophets,  &c." 

They  who  were  thus  commissioned  of  heaven  to  preach 
the  gospel,  were  authorized  to  ordain  others.  Paul,  after 
his  conversion,  presumed  not  to  preach,  until  Ananias,  by 
immediate  direction  from  Christ,  had  informed  him,  that 
he  was  chosen  to  this  work,  and  had  confirmed  the  infor- 
mation by  a  miracle.  Afterward  Paul  came  to  Jerusalem, 
and  was  there  received  by  the  apostles.  And  when  he 
was  about  to  go,  in  company  with  Barnabas,  on  a  mission 
to  the  Heathens,  they  were  both  separated  to  this  mis- 
sion, by  the  prophets  and  elders  of  the  church,  who  fasted 
and  prayed,  and  laid  their  hands  on  them  and  sent  them  away. 

Timothy  was  ordained  a  bishop  or  elder  by  the  laying 
on  of  the  hands  of  the  presbytery.  And  the  things, 
which  he  had  received,  the  same  he  was  to  commit  to 
faithful  men,  who  should  be  able  to  teach  others  also. 


Chap.  IV.  8-13.       EPISTLE    TO    THE    EPHESIANS.  317 

When  Paul  and  Barnabas  went  forth  preaching  the  gos- 
pel and  planting  churches  among  the  Gentiles,  they  or- 
dained elders  in  every  church. 

Titus,  who  was  a  minister  in  the  Isle  of  Crete,  was 
left  there  by  Paul,  for  this,  among  other  purposes,  "  that 
he  might  ordain  elders  in  every  city."  If  the  eldership 
might  be  assumed  at  pleasure,  or  conferred  by  private 
hands,  why  should  Titus  be  left  in  Crete  to  ordain  elders  ? 

Christ  gave  pastors  and  teachers,  not  only  to  preach  his 
gospel,  but  to  train  up  and  prepare  holy  men  for  the  same 
work.  They  who  undertake  this  sacred  work  should  be 
saints ;  but  it  is  not  every  saint  who  is  qualified  for  it. 
There  must  be  a  previous  education.  They  who  desire 
the  ministerial  office  should  be  fitted  for  it  under  the  in- 
structions, and  sent  forth  under  the  recommendations  of 
teachers  already  in  office.  This  our  apostle  plainly  signi- 
fies, when  he  says,  Christ  gave  apostles,  prophets  and 
teachers,  at  his  ascension,  "  in  order  to  the  perfecting  of 
saints  for  the  work  of  the  ministry." 

We  find,  in  Scripture,  no  instance  of  ordination  to  the 
ministerial  office,  by  any  other  than  elders  of  churches. 
Every  church  has  a  right  to  choose  her  own  minister ;  but 
his  induction  into  office  must  be  by  the  hands  of  the  pres- 
bytery. When  some  were  to  be  appointed  to  preside 
over  the  church  stock,  and  the  daily  ministrations  to  the 
poor,  the  apostles  referred  the  choice  of  the  persons  to 
the  multitude  of  the  disciples;  but  the  ordination  they 
reserved  to  themselves.  They  said,  "  Look  ye  out  seven 
men  of  honest  report,  whom  we  may  appoint  over  this 
business." 

As  the  approbation  of  elders  was  necessary  to  author- 
ize men  to  preach  the  gospel,  so  we  find,  that  the  apostles, 
for  the  prevention  of  fraud  and  imposition,  sent  forth  their 
preachers  with  written  testimonials.     This  appears,  from 


318  AN    EXPOSITION    OF    THE  Serm.  XXIII. 

the  history  of  the  Acts  and  from  Paul's  epistles,  to 
have  been  an  uniform  practice.  And  the  churches  were 
never  to  receive  a  stranger,  in  the  capacity  of  a  minister, 
unless  he  could  exhibit  some  evidence,  that  he  was 
not  only  a  Christian,  but  a  minister,  approved  of  his 
brethren.  It  was  a  sign  of  great  degeneracy  in  the  church 
of  Thyatira,  that  she  suffered  those  to  teach  who  said 
they  were  prophets,  but  brought  no  credentials  of  their 
prophetic  character.  The  church  of  Ephesus,  on  the 
contrary,  was  commended,  because  she  could  not  bear 
them  who  were  evil ;  but  tried  them,  who  said  they  were 
apostles,  and  were  not,  and  found  them  liars. 

III.  Ministers  are  to  be  men  endued  with  gifts  suit- 
able to  the  work  to  which  they  are  called. 

As  in  the  early  days  of  the  gospel,  public  teachers  were 
called  to  extraordinary  services,  so  they  were  endued  with 
extraordinary  gifts :  but  these  gifts  were  only  for  a  season. 
The  apostle  says,  "  whether  there  be  prophecies,  they 
shall  fail ;  whether  there  be  tongues,  they  shall  cease ; 
whether  there  be  knowledge,"  immediately  inspired  know- 
ledge, "  it  shall  vanish  away." 

Since  the  gospel  is  fully  established,  the  miracles  which 
attended  its  first  publication  are  no  longer  of  use:  and 
since  it  communicates  to  us  all  things,  which  pertain  to 
life  and  godliness,  there  is  no  farther  need  of  inspiration. 
The  apostle  tells  Timothy,  that  the  Scriptures  are  able  to 
make  the  man  of  God  perfect,  wise  to  salvation,  and  fur- 
nished unto  every  good  work. 

But  as  the  business  of  a  minister  is  to  teach  men  the 
things  which  Christ  has  commanded  in  the  holy  Scriptures, 
so  it  is  necessary  that  he  himself  should  be  fully  instructed 
in  them.  One  who  undertakes  to  teach  others,  should 
well  understand,  firmly  believe,  ardently  love,  and  practi- 
cally exemplify  the  religion  which  he  teaches.     He  should 


Chap.  IV.  8-13.      EPISTLE    TO    THE    EPHESIANS.  319 

not  be  a  novice ;  but  one  who  holds  fast  the  faithful  word, 
as  he  has  been  taught;  and  one  who  by  sound  doctrine  is 
able  to  exhort  and  to  convince  gainsayers.  He  should  be 
apt  to  teach,  having  not  only  a  good  knowledge,  but  an 
easy  faculty  of  communicating  to  others  the  knowledge 
which  he  has  in  the  doctrines  and  duties  of  the  gospel. 
That  he  may  be  able  rightly  to  divide  the  word  of  truth, 
he  must  apply  himself  to  study,  and  give  attendance  to 
reading. 

In  the  early  days  of  the  gospel,  as  there  were  evange- 
lists, who  went  forth  to  preach  the  gospel,  where  Christ 
had  not  been  named  ;  so  there  were  pastors  and  teachers, 
who  had  the  immediate  care  of  churches  already  estab- 
lished. These  the  apostle  charges  to  take  heed  to  the 
flocks,  over  which  they  were  made  overseers.  Ministers 
are  not  to  enter  into  each  other's  labours,  but  to  move 
within  their  respective  measures  and  lines. 

IV  The  great  object  of  the  gospel  ministry  is  the 
building  up  of  the  church  of  Christ.  When  he  ascended, 
he  gave  pastors  and  teachers,  "  for  the  edifying  of  his  body." 

The  church  is  edified,  when  she  increases  by  the  addi- 
tion of  new  members ;  and  when  she  becomes  more  holy 
by  the  religious  improvements  of  her  present  members. 
In  both  these  ways,  the  ministry  is  intended,  for  the  edifi- 
cation of  the  church. 

Ministers  should  so  speak  the  word,  as  to  convince 
gainsayers,  awaken  the  careless,  reclaim  the  erroneous,  in- 
struct the  ignorant,  and  turn  them  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God.  "  The  servant  of 
the  Lord  must  not  strive;  but  be  gentle,  apt  to  teach, 
patient,  in  meekness,  instructing  them  who  oppose  them- 
selves ;  if  peradventure  God  will  give  them  repentance,  to 
the  acknowledging  of  the  truth,  that  they  may  recover 
themselves  out  of  the  snare  of  the  devil." 


320  AN    EXPOSITION    OF    THE  Serm.   XXIII. 

You  will  observe  ;  the  apostle  expresses  the  success  of 
the  gospel  by  the  phrase  of  edifying  Christ's  body,  be- 
cause wherever  his  religion  prevails  in  men's  hearts,  there 
will  be  a  disposition  to  come  within  his  church  and  attend 
on  his  ordinances.  Real  converts  will  not  be  indifferent 
to  the  edification  of  Christ's  house ;  much  less  will  they 
feel  a  desire  to  pull  it  down.  They  will  not  rend  and 
divide  Christ's  body;  but  seek  to  preserve  its  soundness 
and  promote  its  growth.  They  who,  in  the  apostle's  days, 
were  converted  to  the  faith  of  the  gospel,  immediately 
joined  themselves  to  the  Lord.  The  increase  and  union 
of  the  church  are  the  immediate  effects  of  a  real  revival 
of  religion. 

The  ministry  is  designed  for  the  improvement  of  saints, 
as  well  as  for  the  conversion  of  sinners.  They  who  view 
themselves  as  regenerate,  are  not  to  suppose,  that  they 
have  already  attained,  but  they  are  to  go  on  to  perfection. 
For  this  end  they  are  to  attend  on  the  appointed  ministra- 
tion of  the  word ;  and  to  this  end  the  ministration  of  it 
should  be  adapted.  The  apostles  warned  every  man,  and 
taught  every  man  in  all  wisdom,  that  they  might  present 
every  man  perfect  in  Christ  Jesus. 

Pastors  and  teachers  are  given  for  the  edifying  of  Christ's 
body,  "  till  we  all  come  in  the  unity  of  the  faith,  and  of 
the  knowledge  of  the  Son  of  God,  to  a  perfect  man,  to 
the  measure  of  the  stature  of  the  fulness  of  Christ." 

"  There  is  one  faith  ;"  and  we  should  all  come  to  such  a 
good  understanding  in  the  doctrines  of  Christ,  as  to  have 
this  one,  this  like  precious  faith ;  or,  if  we  differ  in  senti- 
ment, still  to  maintain  that  unity  of  affection  which  is  the 
fruit  of  faith.  We  should  all  mind  one  and  the  same  grand 
object,  the  common  salvation. 

Christians  may  have  various  opinions  about  the  less  im- 
portant doctrines  of  religion ;  but  true  faith  has  the  same 


Chap.  IV.  8-13.       EPISTLE    TO    THE    EPHESIANS.  321 

influence  in  all.  It  works  by  love,  and  purifies  the  heart. 
So  far,  therefore,  as  we  walk  together  in  mutual  peace 
and  love,  and  in  obedience  to  our  common  Lord,  we  may 
be  said  to  have  come  to  the  unity  of  the  faith. 

The  apostle  mentions  also  the  unity  of  the  knowledge 
of  Christ.  All  Christians  profess  to  believe  in  him  as 
their  teacher  and  Saviour.  But  unless  this  profession  is 
accompanied  with  a  love  of  his  precepts  and  a  conformity 
to  his  example,  it  avails  us  nothing.  "  Why  call  ye  me, 
Lord,  Lord,  and  do  not  the  things  which  I  say  ?"  To 
come  to  the  knowledge  of  Christ,  is  to  have  the  same 
mind  as  was  in  him,  and  to  walk  as  he  walked.  So  far  as 
we  agree  in  that  holy  temper  and  life,  which  his  example 
exhibits,  and  his  gospel  requires,  we  come  to  the  unity  of 
the  knowledge  of  him. 

As  our  conformity  to  Christ  will  not  be  perfect  in  this 
world,  we  never  must  rest  in  attainments  already  made, 
but  continually  aspire  to  the  character  of  a  perfect  man, 
to  the  measure  of  the  stature  of  the  fulness  of  Christ. 
We  must  labour  to  become  Christians  of  full  maturity  and 
ripeness  in  all  those  heavenly  graces  which  are  derived 
from  him.  The  apostle  says  of  himself,  "  I  press  toward 
the  mark  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus."  He  adds,  "  Let  us,  as  many  as  are  perfect,  be  thus 
minded." 

REFLECTIONS. 

1.  Our  subject  should  lead  us  to  adore  the  wisdom  of 
God  in  the  provision  made  for  our  edification  in  know- 
ledge and  holiness. 

He  has  given  apostles  and  prophets,  pastors  and 
teachers,  for  the  edifying  of  the  body  of  Christ.  He  has 
adapted  his  gifts  to  different  conditions  of  the  church.     In 

41 


322  AN    EXPOSITION    OF    THE  Serm.  XXIII. 

its  first  ages  there  were  apostles,  in  its  ordinary  state  there 
are  pastors.  Since  the  public  ministration  of  the  word  is 
an  institution  of  Christ,  designed  for  the  happiness  of 
fallen  men,  how  inexcusable  are  they  who  despise  it  ?  If 
this  is  a  mean  of  converting  sinners ;  they  who  are  con- 
scious of  their  impenitent  and  guilty  state,  should  seek  the 
grace  and  mercy  of  God  for  their  renovation  and  forgive- 
ness, by  a  faithful  attendance  on  this  institution.  If  they 
put  the  word  of  God  from  them,  they  judge  themselves 
unworthy  of  eternal  life.  If  the  ministry  is  designed  for 
the  improvement  of  saints  in  knowledge  and  faith,  let  none, 
in  the  pride  of  their  own  sufficiency,  turn  away  from  it. 
Are  you  already  perfect  ?  If  not,  then  you  need  the 
means  of  edification  ;  use  them  with  diligence  while  you 
are  in  this  world:  in  the  future  you  will  not  need  them  ; 
there  you  will  come  to  perfect  men. 

2.  If  Christ  has  given  pastors  and  teachers  for  our  edi- 
fication, till  we  come  in  the  unity  of  faith  and  knowledge 
to  more  perfect  men ;  then  such  a  conduct  in  ministers, 
or  in  private  Christians,  as  tends  to  disunite  the  body  of 
Christ,  must  be  highly  offensive  to  him.  Ministers  should 
remember,  that  they  are  ordained  to  bring  men  to  a 
unity  in  the  faith  and  knowledge  of  Christ,  and  in  love  and 
affection  to  one  another.  They  should  unite  their  influ- 
ence to  accomplish  this  end.  If  they  cause  divisions  and 
offences,  they  walk  contrary  to  the  doctrine  which  they 
have  received.  They  serve  not  the  Lord  Jesus.  Chris- 
tians should  walk  together  in  love,  and  study  the  things 
which  make  for  peace,  both  in  the  church  of  which  they 
are  members,  and  among  other  churches  of  our  common 
Lord. 

3.  What  cause  have  we  to  be  humble,  that,  under  our 
means  of  growth,  we  fall  so  much  below  the  stature  of 
perfect  men  ?     Let   us  compare   ourselves   with   the  pre- 


Chap.  IV.  8-13.       EPISTLE    TO   the   ephesians.  323 

cepts  and  pattern  of  Jesus  Christ.  How  much  we  come 
short  of  that  purity  which  his  gospel  requires,  and  which 
his  life  in  the  flesh  exemplified !  It  would  be  useful, 
that  we  should  take  a  frequent  review  of  our  lives,  that 
we  should  daily  examine  the  temper  of  our  hearts.  Thus 
we  may  learn  what  manner  of  spirit  we  are  of;  what 
progress  we  make,  or  whether  any  at  all;  in  what  re- 
spects our  tempers  need  correction,  and  our  lives  amend 
ment;  and  thus  we  shall  be  excited  to  come  to  the  throne 
of  grace,  that  we  may  obtain  grace  to  help  in  the  time  of 
need. 

4.  Let  us  make  continual  improvement  in  religion. 
This  is  the  best  evidence  of  our  sincerity.  Christ  who 
has  given  pastors  and  teachers  for  the  ministry,  has  a  ful- 
ness of  the  Spirit  at  his  disposal.  Of  his  fulness  we  may 
receive  grace  suited  to  our  cases,  and  equal  to  our  wants. 
While  we  attend  on  his  institutions,  let  us  implore  his 
blessing  to  accompany  them ;  and  thus  endeavour  to  rise 
above  the  world,  to  purge  away  our  remaining  corruptions, 
to  strengthen  every  holy  principle,  and  to  abound  more 
and  more  in  every  grace  and  good  work,  till  we  come,  in 
the  unity  of  the  faith  and  of  the  knowledge  of  the  Son 
of  God,  to  a  perfect  man,  to  the  measure  of  the  stature 
of  the  fulness  of  Christ. 


324  AN    EXPOSITION    OF    THE  Serm.  XXIV. 


SERMON  XXIV. 

Ephesians  iv.  14,  15,  16. — That  we  henceforth  be  no 
more  children,  tossed  to  and  fro,  and  carried  about  with 
every  wind  of  doctrine,  by  the  sleight  of  men,  and  cun- 
ning craftiness  whereby  they  lie  in  wait  to  deceive  :  but 
speaking  the  truth  in  love,  may  grow  up  into  him  in  all 
things,  which  is  the  head,  even  Christ :  from  whom  the 
whole  body,  fitly  joined  together  and  compacted  by  that 
which  every  joint  supplieth,  according  to  the  effectual 
working  in  the  measure  of  every  part,  maketh  increase 
of  the  body  unto  the  edifying  of  itself  in  love. 

In  the  preceding  verses,  the  Apostle  observes,  that 
Christ  instituted  the  gospel  ministry,  for  the  edification  of 
his  body,  the  church,  until  we  all  come,  in  the  unity  of 
the  faith  and  knowledge  of  Christ,  unto  a  perfect  man. 
Wherein  this  complete  manhood  consists,  and  by  what 
means  we  must  endeavour  to  attain  it,  he  instructs  us  in 
the  words  which  have  been  read. 

Christian  maturity  is  a  steady  belief  of,  and  obedience 
to  the  gospel,  in  opposition  to  fickleness  and  inconstancy. 
The  way  in  which  we  are  to  obtain  and  preserve  this  ma- 
turity is  union  with  Jesus  Christ,  from  whom  the  whole 
body  of  believers,  compacted  and  cemented  together  by 
every  joint  of  supply,  according  to  its  power  in  the  pro- 
portion of  every  part,  maketh  increase  of  the  body  to  the 
edifying  of  itself  in  love. 

The  Apostle  here  describes  the  perfect  man,  or  mature 


Chap  IV.  14-16.         EPISTLE    TO    THE    EPHESIANS.  325 

Christian,  both  negatively  and  positively.  He  is  not  a 
child  tossed  to  and  fro,  and  carried  about  with  every  wind 
of  doctrine.  But  he  is  one,  who,  having  embraced  and 
professed  the  truth  with  a  real  love  of  it,  grows  up  into 
Christ  in  all  things. 

We  will,  first,  consider  the  negative  part  of  this  de- 
scription. 

Christ  instituted  the  gospel  ministry,  that  believers, 
arriving  to  maturity  in  faith  and  knowledge,  should  no 
more  be  children,  tossed  to  and  fro,  and  driven  about 
with  every  wind,  by  the  sleight  of  men,  and  the  cunning 
craftiness,  whereby  they  lie  in  wait  to  deceive. 

Several  metaphors  are  here  used  to  express  that  weak- 
ness and  versatility,  which  some  discover,  and  which  hon- 
est Christians,  under  the  ministry  of  the  word,  will 
endeavour  to  outgrow. 

1.   Christians  must  not  remain  children. 

In  humility,  meekness  and  teachableness  let  them  be 
children ;  but  in  understanding,  constancy  and  fortitude 
they  should  be  men.  While,  as  new-born  babes,  they  de- 
sire the  sincere  milk  of  the  word,  let  them  so  use  it  as  to 
grow  thereby. 

"  Call  no  man  your  father  on  earth,"  says  our  Lord, 
"  for  one  is  your  Father  in  heaven."  Children  have  but 
little  knowledge,  and  but  a  weak  judgment.  They  are 
guided  more  by  the  opinions  of  others,  than  by  personal 
conviction.  They  may  be  led  right  or  wrong,  according 
as  the  examples  which  they  see,  and  the  counsels  which 
they  hear,  are  good  or  evil.  They  believe  hastily,  and 
act  implicitly.  They  are  governed  by  passion  more  than 
reason,  by  feeling  more  than  judgment.  Now,  in  dis- 
tinction from  this  childish  temper,  be  ye  fully  persuaded  in 
your  own  minds.  Judge  for  yourselves  what  is  right. 
Prove  all  things,  and  hold  fast  that  which  is  good.     Make 


326  AN    EXPOSITION    OF    THE  Serm.  XXIV. 

the  word  of  truth,  not  the  opinions  of  men,  the  rule  of 
jour  faith  and  conduct.  Follow  no  man  blindly,  but 
look  well  to  your  goings.  Judge  of  truth  and  error,  of 
right  and  wrong,  not  by  your  occasional  feelings  or  the 
current  of  your  affections ;  but  by  the  calm  and  sober 
exercise  of  your  understanding. 

2.  The  Apostle  cautions  us,  that  we  be  not  tossed  to 
and  fro,  like  a  ship  rolling  on  the  waves.  "  He  that 
wavereth,"  says  Saint  James,  "  is  like  a  wave  of  the  sea, 
driven  with  the  wind  and  tossed.  Let  not  that  man  think 
that  he  shall  receive  any  thing  of  the  Lord.  The  dou- 
ble-minded man  is  unstable  in  all  his  ways."  In  oppo- 
sition to  this  unstable,  fluctuating  temper,  we  are  required  to 
"  hold  fast  the  profession  of  our  faith,  without  wavering." 

The  man  who,  without  principle,  knowledge  and  judg- 
ment, assumes  the  high  profession  of  the  Christian,  may 
appear  steady  in  a  calm  season :  but,  in  times  of  tempta- 
tion, he  will  be  like  a  ship  without  pilot,  anchor  or  ballast, 
tossed  about  by  the  power  of  a  tempest.  He  is  at  the 
mercy  of  every  rude  gust.  He  is  driven  in  any  direction, 
as  the  wind  happens  to  blow.  He  is  elevated  high,  or 
sunk  low,  as  the  waves  rise  or  fall.  He  makes  no  port; 
but  floating  at  large,  on  the  troubled  element,  he  is,  every 
moment,  in  danger  of  shipwreck. 

The  Christian,  who  embarks  for  the  heavenly  world, 
must  consider,  that  the  ocean  on  which  he  sails,  is  sub- 
ject to  changing  winds,  and  perilous  storms.  He  must 
not  promise  himself  smooth  waters,  soft  gales  and  clear 
skies ;  but  go  provided  for  all  kinds  of  weather.  The 
word  of  truth  must  be  his  compass,  and  faith  his  pilot ; 
hope  must  be  his  anchor,  and  knowledge  and  good  works 
his  ballast;  prudence  must  keep  the  watch,  and  sober 
reason  hold  the  helm.  Thus  he  may  sail  with  safety  in 
all  seasons. 


Chap.  IV.  14-16.      EPISTLE    TO    THE    EPHESIANS.  327 

3.  We  must  not  be  carried  about  with  every  wind  of 
doctrine. 

False  doctrines,  like  winds,  are  blustering  and  unsteady. 
They  blow  from  no  certain  point ;  but  in  all  directions ; 
and  they  frequently,  and  sometimes  suddenly,  shift  their 
course.  They  make  great  noise  and  bustle,  disturb  the 
atmosphere,  and,  by  their  violent  motions,  they  spread 
confusion  and  ruin.  Light  bodies  are  easily  taken  up  and 
driven  about  by  every  wind  that  blows.  The  gale  which 
cleanses  the  wheat,  disperses  the  chaff.  The  deep  rooted 
oak  stands  firm  in  its  place,  while  the  dry  leaves  beneath 
it  are  caught  up,  wafted  around,  and  made  the  sport  of 
every  gust.  So  the  sincere  Christian,  rooted  and 
grounded  in  the  truth,  and  grown  up  to  maturity  in  faith 
and  knowledge,  is  steadfast  in  his  religion,  whatever  storms 
may  assault  him.  He  remains  in  his  place,  whatever 
winds  may  blow.  But  the  light  and  chaffy  Christian  ; 
the  hypocritical  unprincipled  professor,  is  easily  carried 
about  by  divers  and  strange  doctrines.  He  shifts  his  course 
and  changes  his  direction,  as  the  wind  of  popular  opinion 
happens  to  drive. 

If  we  would  be  constant  in  our  religion,  we  must  be 
rooted  in  faith  and  love. 

4.  The  Apostle  warns  us,  that  we  are  in  danger  from 
the  sleight  of  men,  and  the  cunning  craftiness  whereby 
they  lie  in  wait  to  deceive. 

The  true  ministers  of  Christ  use  great  plainness  of 
speech,  and  by  manifestation  of  the  truth  commend  them- 
selves to  the  consciences  of  men.  Corrupt  teachers  use 
sleight  and  craft,  that  they  may  ensnare  the  simple,  and 
decoy  the  unsuspecting,  and  thus  make  proselytes  to  their 
party. 

Christians  should  beware  of  evil  workers,  and  watch 
against  their  dishonest  arts.     That  they  may  escape  the 


328  AN    EXPOSITION    OF    THE  Serm.  XXIV. 

dangers  to  which  they  are  exposed  in  corrupt  times,  they 
must  attend  to  the  plain  and  obvious  precepts  and  doctrines 
of  the  gospel,  make  these  their  rule,  and  consent  to  no 
opinion,  or  practice  inconsistent  with  them,  however 
plausibly  it  may  be  recommended.  They  must  furnish 
themselves  with  such  knowledge  in  divine  things,  as  to 
discern  the  designs,  and  escape  the  artifice  of  evil  men 
and  seducers. 

That  Christians  may  the  better  secure  themselves  from 
seduction,  the  gospel  has  warned  them  of  the  various 
crafts  of  those  who  lie  in  wait  for  them. 

Deceivers  come  in  sheep's  clothing  ;  with  an  ostentation 
of  uncommon  humility,  meekness  and  heavenliness ;  but 
inwardly,  they  are  ravening  wolves,  whose  real  aim  is  to 
scatter  and  devour  the  sheep. 

They  are  deceitful  workers,  transforming  themselves 
into  apostles  of  Christ,  and  ministers  of  righteousness; 
and  thus  corrupting  men  from  the  simplicity  that  is  in 
Christ;  even  as  Satan  transformed  himself  into  an  angel 
of  light,  and  through  his  subtilty  beguiled  Eve  from  her 
fidelity  to  God.  Like  him,  they  make  cautious  advances, 
not  alarming  men,  at  first,  by  the  grossest  errors;  but 
leading  them  along,  step  by  step,  from  smaller  errors  to 
greater.  Thus  they  wax  worse  and  worse,  deceiving,  and 
being  deceived. 

They  practise  not  their  arts  directly  on  those,  who,  by 
reason  of  use,  have  their  senses  exercised  to  discern  both 
good  and  evil ;  but  they  beguile  unstable  souls,  deceive 
the  hearts  of  the  simple,  creep  into  houses  and  lead  cap- 
tive the  more  tender  sex,  and,  by  their  means,  subvert 
whole  houses,  teaching  things  which  they  ought  not,  for 
filthy  lucre's  sake. 

Such  teachers  discover  a  peculiar  malignity  against  the 
true  ministers  of  Christ.     Paul  speaking  to  the  Galatians 


Chap.  IV.  14-16.  EPISTLE    TO    THE    EPHESIANS.  329 

concerning  the  deceivers  who  were  among  them,  says, 
"  They  zealously  affect  you,  but  not  well ;  they  would  ex- 
clude us,  that  you  might  affect  them."  These  crafty  and 
designing  preachers  appeared  among  the  Corinthians. 
There  they  represented  Paul  as  making  the  gospel  bur- 
densome, while  they  preached  it  freely,  and  without  a  re- 
ward. And  yet  the  reverse  was  true.  They,  by  their 
insidious  arts,  devoured  those  among  whom  they  went, 
and  even  brought  them  into  bondage ;  while  Paul  made 
the  gospel  without  charge;  and  though  he  asserted  his 
right  to  live  of  the  gospel,  yet  he  waved  the  right,  or 
used  it  with  such  moderation,  as  to  give  no  cause  of  com- 
plaint. 

Deceivers  are  confined  to  no  sphere,  and  governed  by 
no  rule ;  but  stretch  themselves  beyond  their  line,  enter 
into  other  men's  labours,  and  build  another  man's  founda- 
tion. Thus  they  cause  divisions  and  offences,  contrary  to 
the  doctrine  of  peace  and  unity  which  the  churches  have 
received. 

They  pretend  to  superior  sanctity,  and  say  to  others, 
"Stand  by  yourselves,  come  not  near  to  us;  for  we  are 
holier  than  you ;"  when,  in  reality,  "  they  who  thus  sepa- 
rate themselves,  are  sensual,  and  have  not  the  Spirit." 

They  are  watchful  to  take  advantage  of  any  unhappy 
circumstance  in  a  church,  such  as  the  discipline  of  an  of- 
fender, the  death  of  a  minister,  or  accidental  contention, 
and,  by  such  means,  to  introduce  and  establish  themselves. 
Paul  says  to  the  Ephesians,  among  whom  he  had  preached 
for  several  years,  "  I  know  that,  after  my  departure,  shall 
grievous  wolves  enter  in  among  you,  not  sparing  the  flock. 
Also  of  your  own  selves  shall  men  arise,  speaking  perverse 
things,  to  draw  away  disciples  after  them." 

Such  teachers  labour  to  unsettle  men's  minds  from  the 
established  order  of  the    gospel,   and  to  prejudice  them 


330  AN    EXPOSITION    OF    THE  Serin.  XXIV. 

against  the  regular  maintenance  of  the  ministry,  represent- 
ing all  order  in  churches  as  tyranny,  and  all  stated  provi- 
sion for  the  ministry,  as  oppression.  They  promise  men 
liberty;  but  are  themselves  the  servants  of  corruption. 
They  speak  evil  of  things  which  they  understand  not,  and 
allure  through  the  lusts  of  the  flesh,  those  who  were  clean 
escaped  from  them  who  live  in  error. 

The  gospel  has  thus  particularly  informed  us  of  the 
cunning  craftiness  of  those  who  lie  in  wait  to  deceive,  that 
we  may  not  be  led  away  by  the  errors  of  the  wicked,  nor 
fall  from  our  own  steadfastness. 

We  have  considered  the  negative  part  of  the  description 
given  of  the  mature  Christian. 

We  will  now,  secondly,  attend  to  the  positive  part.  The 
Christian,  "  speaking  the  truth  in  love,  should  grow  up  in 
all  things  into  Christ." 

1 .  We  must  "  speak  the  truth  in  love ;"  or  "  be  sincere 
in  love ;"  as  the  margin  reads.  The  word  is  of  an  ex- 
tensive signification.  It  imports,  to  receive,  retain,  and 
obey  the  truth,  as  well  as  to  speak  or  profess  it.  Par- 
ticularly ; 

We  should  acquire  a  good  doctrinal  knowledge  of  the 
truth  as  it  is  in  Jesus.  We  should  examine  the  evidences 
of  our  religion,  that  we  may  be  able  to  give  an  answer  to 
every  man  who  asks  the  reason  of  our  faith;  and  we 
should  acquaint  ourselves  with  the  doctrines  and  precepts 
of  the  gospel,  that  we  may  discern  things  which  differ,  and 
approve  those  that  are  excellent. 

We  should  be  well  established  in  the  truth.  The  Apos- 
tle tells  the  Corinthians,  "  His  preaching  was  not  with  enti- 
cing words  of  men's  wisdom,  but  in  demonstration  of  the 
Spirit  and  of  power,  that  their  faith  might  not  stand  in 
the  wisdom  of  men,  but  in  the  power  of  God."  He  ex- 
presses his  desire  for  the  Colossians,  that  they  might  attain 


Chap.  IV.  14-16.      EPISTLE    TO    THE    EPHESIANS.  331 

to  the  full  assurance  of  understanding  in  the  acknowledg- 
ment of  the  gospel,  lest  any  man  should  beguile  them  with 
enticing  words.  He  rejoiced  to  "  behold  their  order,  and 
the  steadfastness  of  their  faith  in  Christ."  And  he  ex- 
horts them  to  "  walk  in  Christ,  rooted  and  built  up  in 
him,  and  established  in  the  faith,  as  they  have  been 
taught." 

We  should  see  that  our  hearts  are  conformed  to  the 
truth.  One  may  have  a  good  knowledge  of  the  evidences 
and  doctrines  of  the  gospel,  and  yet  be  a  stranger  to  the 
power  of  it.  Such  a  man  is  liable  to  be  carried  about 
with  every  wind  of  doctrine,  and  to  make  shipwreck  of 
his  faith,  in  tempestuous  seasons.  Our  best  security  against 
this  danger,  is  a  heart  established  with  grace.  "  Take  heed," 
says  Saint  Peter,  "  lest,  being  led  away  with  the  error  of 
the  wicked,  ye  fall  from  your  own  steadfastness ;  but  grow 
in  grace,  and  in  the  knowledge  of  Jesus  Christ."  One 
who  has  felt  the  transforming  power  of  the  gospel,  has  a 
witness  in  himself,  that  it  is  true ;  he  knows  it  must 
be  from  God,  because  it  inculcates  that  purity,  righteous- 
ness, benevolence,  humility,  meekness,  temperance  and 
universal  rectitude,  which  must  always  be  approvable  in 
the  sight  of  a  holy  and  perfect  Being ;  and  in  proportion 
as  he  finds  more  of  these  tempers  in  himself,  he  has  clearer 
evidence,  that  the  gospel  has  come  to  him  with  divine 
power.  He  will  not  be  persuaded  to  renounce  a  dispen- 
sation, which  God  has  so  manifestly  owned.  He  will  not 
suspect  those  doctrines  to  be  false,  which  have  so  power- 
ful a  tendency  to  make  him  like  to  God.  He  will  not  re- 
ceive as  truth,  any  thing  which  he  perceives  to  be  of  an 
opposite  tendency.  He  loves  the  commandment,  because 
it  is  holy ;  he  loves  the  truth,  because  it  gives  power  to 
the  commandment. 

We  must  walk  in  the  truth.     The  reason  why  some  so 


332  AN    EXPOSITION    OF    THE  Serm.  XXIV. 

easily  turn  from  the  truth,  and  run  greedily  in  the  ways  of 
error,  is  because  they  are  not  governed  by  the  truth  which 
they  profess  to  believe.  Though  in  words  they  acknow- 
ledge it,  they  deny  it  in  practice ;  and  finding  themselves 
condemned  by  it,  they  conceive  an  enmity  against  it. 
When  they  have  begun  to  depart  from  the^order,  and  the 
doctrine  which  is  after  godliness,  they  find  new  temptations 
to  depart  farther  still.  One  error  introduces  another, 
and  they  wax  worse  and  worse,  deceiving,  and  being  de- 
ceived. 

2.  As  we  must  adhere  to  the  truth,  so  we  must  "  grow 
up  in  all  things  into  Christ,  who  is  the  head." 

Christ  is  the  head  of  believers.  They  must  be  con- 
formed to  him ;  have  the  same  mind,  which  was  in  him  ; 
and  walk  as  he  walked. 

They  must  grow  up  into  him.  They  are  here  in  a 
state  of  imperfection.  They,  at  present,  fall  much  below 
the  measure  of  the  stature  of  the  fulness  of  Christ-  They 
must  endeavour  to  be  continually  growing,  and  aspire  after 
a  more  complete  and  perfect  manhood. 

They  must  grow  in  all  things.  A  partial  religion  is 
not  that  which  the  gospel  teaches.  We  must  have  re- 
spect to  the  whole  character  of  Christ,  to  the  whole  com- 
pass of  duty,  to  every  known  doctrine  and  precept  of 
Scripture.  We  must  aim  to  stand  perfect  and  complete  in 
all  the  will  of  God ;  to  walk  worthy  of  him  unto  all  plea- 
sing, and  to  be  fruitful  in  every  good  work.  "  If  any  man 
be  in  Christ,  he  is  a  new  creature  ;  old  things  are  passed 
away;  all  things  are  become  new."  A  hypocrite  may 
seem  to  grow  in  some  things,  while  he  is  destitute  of  the 
main  things,  which  belong  to  religion.  He  may  abound 
in  knowledge  ;  but  he  fails  in  practice.  He  may  have 
much  zeal;  but  he  has  no  humility.  He  maybe  warm 
in  his  devotions;  but  he  is  cold  in  his  charity.     He  may 


Chap.  IV.  14-16.    EPISTLE    TO    THE    EPHESIANS.  333 

pretend  to  a  strong  faith ;  but  he  is  void  of  real  holiness. 
He  may  talk  much  about  religion ;  but  he  does  little.  He 
may  express  much  joy  in  Christ,  and  comfort  of  hope ; 
but  he  is  full  of  love  to  the  world,  and  a  stranger  to  con- 
tentment and  patience.  He  may  be  severe  against  other 
men's  sins ;  but  he  excuses  his  own.  He  may  pretend  a 
high  love  to  God,  and  an  ardent  desire  of  heaven  ;  but 
still  he  indulges  his  earthly  passions  and  ungodly  lusts. 

Such  is  the  hypocrite.  The  sincere  Christian  is  not 
like  him.  He,  having  received  the  truth  in  love,  grows 
up  into  Christ  in  all  things.  All  the  graces  of  the  gospel 
unite  in  forming  his  temper.  They  all  operate  in  harmony. 
His  religion  is  one  continued,  uniform,  consistent  work. 

I  proceed  now  to  the  other  branch  of  our  subject, 
which  is  to  show  how  the  Christian  attains  to  this  maturity. 
It  is  by  union  with  Jesus  Christ,  "  from  whom  the  whole 
body  compacted  and  cemented  together  by  every  joint  of 
supply,  according  to  its  power  in  the  proportion  of  every 
part,  maketh  increase  of  the  body  to  the  edifying  of  itself 
in  love." 

From  the  growth  of  the  human  body  the  Apostle  bor- 
rows a  similitude  to  illustrate  the  spiritual  growth  of  the 
Christian  Church. 

The  head  is  the  principal  part  of  the  body.  Here  is 
the  seat  of  spirit  and  life.  Hence  nourishment  and  ani- 
mation are  conveyed  to,  and  diffused  through  the  whole 
body,  by  means  of  the  communication  which  there  is 
among  all  the  parts,  each  part  assisting  the  distribution  ac- 
cording to  its  measure  and  office.  If  the  intercourse  be- 
tween the  head  and  any  member  was  cut  off,  if  any  chan- 
nel of  supply  failed  in  its  operation,  a  languor  and  decay 
would  immediately  ensue. 

In  order  to  the  growth  of  the  body,  there  must  be,  not 
only  a  union  with  the  head,  but  a  communication  through 


334  AN    EXPOSITIOX    OF    the  Serm.  XXIV. 

all  the  parts.  The  several  members  and  vessels  must  recip- 
rocate with  one  another. 

So  it  is  in  the  spiritual  body.  Christians  must  be  united 
by  faith  unto  Christ  the  head,  who  filleth  all  in  all.  They 
must  keep  up  an  intercourse  with  him  by  prayer  and  an 
attendance  on  his  ordinances.  It  is  as  absurd  to  expect 
growth  in  knowledge  and  holiness,  without  the  means  in- 
stituted for  the  edifying  of  the  body  of  Christ,  as  it  would 
be  to  expect  the  growth  of  a  natural  body  without  sup- 
plies of  food.  While  we  attend  on  these  external  means, 
we  must  look  to  Christ  for  the  supply  of  the  Spirit;  for  it 
is  the  Spirit  that  quickeneth.  It  is  his  kindly  influence, 
which  renders  divine  ordinances  effectual  to  our  nourish- 
ment and  increase. 

As  there  must  be  a  communion  with  the  head,  so  there 
must  be  an  intercourse  between  the  several  parts,  in  order 
to  the  growth  of  the  body.  The  members  of  Christ, 
who  are  by  faith  united  to  him,  must  also,  by  mutual  love 
be  united  to  one  another,  that  spiritual  nourishment  may 
be  properly  distributed.  The  whole  body  compacted  by 
every  joint  of  supply,  must  experience  an  effectual  work- 
ing in  the  measure  of  every  part. 

Christians  are  to  seek,  not  merely  their  own,  but  the 
common  edification.  They  are  to  comfort  and  encourage, 
to  exhort  and  assist  one  another.  They  are  to  agree  to- 
gether in  prayer  and  praise,  in  hearing  the  word,  and  at- 
tending on  ordinances.  They  are,  by  mutual  example 
and  friendly  discourse,  to  animate  and  strengthen  one 
another.  They  should  have  the  same  care  and  attention 
one  for  another,  as  the  members  of  a  natural  body.  If 
one  member  suffer,  all  should  feel  for  it.  If  one  be  hon- 
oured, all  should  rejoice  with  it.  Thus  the  body  will 
make  increase  to  the  edifying  of  itself  in  love. 

It  is  remarkable,  and  it  cannot  be  too  often  noticed, 


Chap.  IV.  14-16.      EPISTLE    TO    THE    EPHESIANS.  335 

that  whenever  the  Apostle  speaks  of  Christian  growth  and 
edification,  he  points  out  love,  peace,  unity,  as  the  main 
thing  on  which  this  edification  must  appear.  "  Speaking 
the  truth  in  love,  grow  up  into  Christ."  "  The  body  is 
edified  in  love."  "  Study  the  things  which  make  for 
peace,  and  the  things  wherewith  ye  may  edify  one  an- 
other." "  Let  the  body  be  joined  together  and  compacted, 
that  it  may  make  increase."  "  Let  your  love  abound 
more  and  more."  "  Abound  in  love  one  toward  another, 
and  toward  all  men." 

This  is  the  Apostle's  favourite  theme. 

1.  We  see  then,  that  there  can  be  no  Christian  growth, 
where  Christian  love  is  wanting. 

Love  is  a  principal  grace,  the  end  of  the  command- 
ment, the  bond  of  perfectness,  the  distinguishing  mark  of 
Christ's  disciples,  and  a  mean  of  improvement  in  all  other 
other  graces.  It  is  this  which  unites  the  several  parts  of 
the  spiritual  body,  and  maintains  the  communication  be- 
tween them,  so  that  nourishment  is  ministered  to  them 
all. 

2.  We  are  here  reminded,  that  Christians  are  bound 
to  seek  the  peace,  in  order  to  the  edification  of  the  par- 
ticular church,  of  which  they  are  members.  These  the 
Apostle  joins  together.  The  latter  cannot  take  place 
without  the  former.  We  must  guard  against  every  thing 
which  tends  to  schism  and  disunion  in  the  body;  and  pre- 
vent, as  far  as  possible,  those  evils  which  would  break  the 
cohesion,  or  weaken  the  attraction,  whereby  its  parts  are 
held  together.  "  Where  envy  and  strife  are,  there  is  con- 
fusion and  every  evil  work." 

3.  We  learn  from  our  subject,  that  no  pretences  of 
personal  edification  will  justify  our  withdrawing  from  the 
communion  of  a  church,  in  such  a  manner  as  would  hin- 
der the  edification  of  our  brethren.     We  are  to  be  joined 


336  AN    EXPOSITION    OF    THE  Serin.  XXIV. 

and  compacted  together,  and  thus  to  make  increase.  We 
are  to  look  at  the  things  of  others,  as  well  as  at  our  own. 
We  are,  indeed,  to  edify  ourselves ;  but  our  edification 
must  be  in  love,  as  well  as  in  other  graces.  And  this 
love  will  excite  us  to  study  the  things  which  make  for  the 
common  edification.  You  think,  perhaps,  the  word  is 
dispensed  more  to  your  edification,  or  more  to  your  taste, 
in  some  other  place,  than  in  the  church  with  which  you 
are  immediately  connected.  It  may  be  so :  this  is  no 
improbable  supposition.  Preachers  have  different  gifts, 
and  hearers  have  different  humours.  One  may  relish  this 
and  another  that  manner  of  preaching,  though  the  same 
gospel  is  dispensed.  Still  you  are  not  to  withdraw  from 
the  assembly  of  your  brethren,  if  your  withdrawment 
would  disturb  the  peace,  and  obstruct  the  edification  of 
the  church.  You  are  to  seek,  not  merely  your  own 
profit  but  the  profit  of  many,  that  they  may  be  saved. 
Your  spiritual  growth  depends  on  your  union  with  Christ, 
the  head ;  and  your  communion  with  Christians,  the  mem- 
bers of  the  great  body.  Christ  can  make  his  gospel  suc- 
cessful, though  it  be  delivered  by  one,  whose  speech  is 
called  contemptible.  You  are  then  most  likely  to  receive 
a  blessing  from  your  Lord,  when  you  act  in  that  spirit  of 
love  and  condecension  which  he  requires. 

Paul,  Apollos  and  Cephas,  all  preached  the  same  gos- 
pel ;  but  each  had  his  own  peculiar  manner  of  preaching. 
Paul  was  a  strong  reasoner;  Apollos  was  an  eloquent 
orator;  Peter  was  a  warm  and  affectionate  speaker. 
They  all  had  their  admirers  in  Corinth.  One  said,  I  am 
of  Paul;  another,  I  am  of  Apollos;  and  another,  I  am 
of  Peter.  Paul  reproved  this  party  attachment,  as  an 
indication,  that  they  were  carnal;  that  they  were,  as 
children,  governed  more  by  natural  humour,  than  by  spir- 
itual understanding.     "While  one  saith,  I  am   of  Paul; 


Chap.  IV.  14-16.    EPISTLE    TO    THE    EPHESIANS.  337 

and  another,  I  am  of  Apollos,  are  ye  not  carnal  ?  Who 
is  Paul,  or  Apollos,  but  ministers  by  whom  ye  believed, 
even  as  the  Lord  gave  to  every  man  1  I  have  planted, 
Apollos  watered ;  but  God  gave  the  increase." 

As  Christians  have  been  called  of  God  to  the  fellow- 
ship of  his  Son,  they  should  all  speek  the  same  thing; 
they  should  be  joined  together  in  the  same  mind,  and  in 
the  same  judgment;  and  there  should  be  no  divisions 
among  them. 

Since  Christ  has  appointed  the  gospel  ministry  foi 
the  edification  of  his  body,  let  us  meekly,  humbly  and 
prayerfully  attend  upon  it,  as  his  institution,  keeping 
in  view  its  important  end,  endeavouring  to  grow  thereby, 
and  desiring  to  come  in  the  unity  of  faith  and  knowledge, 
unto  the  stature  of  perfect  men. 

Finally,  beloved  brethren,  build  yourselves  up  on  your 
most  holy  faith,  pray  in  the  Holy  Ghost,  keep  yourselves 
in  the  love  of  God,  and  wait  for  the  mercy  of  our  Lord 
Jesus  Christ,  unto  eternal  life. 

43 


338  AN    EXPOSITION    OF    THE  Serm.  XXV. 


SERMON  XXV. 

Ephesians  iv.  17-19. — This  1  say  therefore,  and  testify 
in  the  Lord,  that  ye  henceforth  walk  not  as  other  Gen- 
tiles walk,  in  the  vanity  of  their  mind,  having  the  un- 
derstanding darkened,  being  alienated  from  the  life  of 
God  through  the  ignorance  that  is  in  them,  because  of 
the  blindness  of  their  heart ;  who,  being  past  feeling, 
have  given  themselves  over  unto  lasciviousness,  to  work  all 
uncleanness  with  greediness. 

These  Ephesians,  you  will  remember,  had  lately  been 
called  out  of  a  state  of  Heathenism  to  the  knowledge  and  pro- 
fession of  the  religion  of  Jesus.  In  the  verses  immediately 
preceding  the  text,  the  apostle  observes  to  them,  that  God 
had  brought  them  within  his  church,  and  had  admitted 
them  to  the  privilege  of  the  gospel  ministry,  which  was 
given  by  Jesus  Christ,  at  the  time  of  his  ascension,  for  the 
edifying  of  his  church,  till  all  should  come  to  full  maturity 
in  religion,  that  they  might  no  more  be  children,  tossed 
about  by  the  artifice  of  deceivers;  but  might  be  men 
grown  up  in  all  things  to  the  resemblance  of  Christ ;  and, 
being  united  to  him  by  faith,  and  joined  one  to  another  by 
love,  might  derive  spiritual  influence  from  him,  and  chari- 
table assistance  from  their  brethren,  and  so  make  continual 
increase  in  every  virtue  and  good  work. 

Now  since  they  had  experienced  so  great  a  change  in 
their  condition,  and  were  placed  under  such  superior  ad- 
vantages, the  apostle  earnestly  exhorts  them,  that,  in  all 
their  conversation,  they  would  distinguish  themselves  from 


Chap.  IV.  17-19.         EPISTLE    TO    THE    EPHESIANS.  339 

other  Gentiles,  and  would  walk  worthy  of  their  high 
character  and  calling. 

The  manner  in  which  other  Gentiles  still  walked,  and 
in  which  they  themselves  had  once  walked,  he  describes 
in  the  words  which  have  been  read.  They  lived  in  the 
vanity  of  their  mind ;  were  darkened  in  their  understand- 
ing; alienated  from  the  life  of  God  through  their  igno- 
rance and  hardness  of  heart;  and,  being  past  feeling,  had 
given  themselves  over  to  work  all  uncleanness  with  gree- 
diness. 

While  we  contemplate  the  manner  in  which  these  Gen- 
tiles walked,  we  shall  see  how  converts  ought  to  walk  ; 
for  the  apostle  here  holds  up  to  view  the  conversation 
of  the  former,  for  a  warning  to  the  latter.  "  I  testify  in 
the  Lord,  that  henceforth  ye  walk  not  as  other  Gentiles 
walk." 

1.  These  Gentiles  walked  in  the  vanity  of  their  mind. 
The  apostle  Peter,  describing  the  corruptions  of  the  Hea- 
thens, says,  "  They  walked  in  abominable  idolatries." 

The  false  deities  which  the  Gentiles  worshipped,  are 
often  called  vanities.  The  apostles  preached,  "  that  they 
should  turn  from  these  vanities  to  the  living  God,  who 
made  heaven  and  earth."  On  account  of  their  worship- 
ping these  vanities,  the  apostle  says,  "  They  became  vain 
in  their  imaginations,  and  their  foolish  heart  was  darkened. 
Professing  themselves  to  be  wise,  they  became  fools ;  and 
changed  the  glory  of  the  uncorruptible  God  into  an  im- 
age made  like  to  corruptible  man,  and  to  birds,  and  four- 
footed  beasts  and  creeping  things.  Wherefore  God  also 
gave  them  up  to  uncleanness,  through  the  lusts  of  their 
own  hearts;  and  to  vile  affections  and  a  reprobate 
mind,  to  do  those  things  which  are  not  convenient." 

The  prevalence  of  idolatry  in  the  world  is  a  melan- 
choly  proof  of   the   depravity   of  human    nature.     The 


340  AN    EXPOSITION    OF    THE  Serm.  XXV. 

apostle  says,  "  The  invisible  things  of  God,  from  the  crea- 
tion of  the  world  are  clearly  seen,  being  understood  by 
the  things  which  are  made,  even  his  eternal  power  and 
godhead."  That  which  may  be  known  of  God  was 
manifest  even  to  the  Heathens,  for  God  had  showed  it  to 
them,  so  that  they  were  without'  excuse.  The  reason 
why  they  changed  the  truth  of  God  into  a  lie,  was  not 
because  God  had  left  himself  without  witness ;  but  be- 
cause they  did  not  like  to  retain  him  in  their  knowledge. 
Displeased  with  the  idea  of  one  God  in  whom  all  perfec- 
tions met,  and  on  whom  all  things  depended,  they  invented 
gods  many,  and  lords  many,  and  worshipped  and  served 
the  creature  more  than  the  Creator,  ascribing  to  each 
deity  properties  suited  to  their  own  vain  imaginations. 
The  Psalmist  resolves  the  atheism  of  the  world  into  the 
same  cause.  "  The  fool  hath  said  in  his  heart,  there  is  no 
God.  They  are  corrupt ;  they  have  done  abominable 
works ;  there  is  none  that  doeth  good." 

Atheism  and  idolatry  proceed  not  from  the  want  of 
sufficient  evidence,  that  there  is  one  eternal,  all  perfect 
Being ;  but  from  that  corruption  of  heart  which  blinds  the 
understanding  and  perverts  the  judgment. 

We,  who  have  enjoyed  the  light  of  revelation,  easily 
see  the  absurdity  of  worshipping  the  sun  and  moon,  the 
ghosts  of  departed  heroes,  or  images  formed  by  art  and 
man's  device.  There  is,  however,  a  species  of  idolatry, 
less  gross  indeed  in  appearance,  but  equally  fatal  in  its 
consequences,  which  still  prevails  even  among  the  enlight- 
ened part  of  mankind.  The  love  of  this  world,  and  the 
serving  of  divers  lusts  and  pleasures  the  gospel  condemns 
as  idolatry,  warning  us,  that  for  these  things'  sake  cometh 
the  wrath  of  God  on  the  children  of  disobedience. 

We  then,  who  enjoy  the  light,  are  not  only  to  acknow- 
ledge one  all  perfect   Deity,   in    opposition  to  Heathen 


Chap.  IV.  17-19.    EPISTLE    TO    THE    EPHESIANS.  341 

idolatry ;  but  to  love  him  with  all  our  heart,  to  serve  him 
with  a  willing  mind,  to  seek  his  favour  with  supreme  de- 
sire, and  to  resign  ourselves  to  his  will  without  reserve, 
in  opposition  to  spiritual  idolatry.  If  we  transfer  to 
earthly  objects  the  regards,  which  are  due  only  to  him, 
we  are  as  really  guilty  of  idolatry,  as  they  who  worship 
an  image. 

2.  The  Heathens  were  darkened  in  their  understand- 
ing. 

The  understanding  is  that  faculty,  by  which  we  view 
and  compare  things,  discern  truth  from  error,  and  distin- 
guish between  moral  good  and  evil.  It  is  to  the  mind, 
what  the  eye  is  to  the  body.  The  eye  is  that  organ, 
which,  receiving  the  light  of  the  sun,  beholds,  through 
this  medium,  surrounding  objects,  and  distinguishes  one 
from  another.  The  understanding  is  that  faculty,  which 
receives  the  knowledge  of  moral  things,  and  discerns  their 
relations  and  differences. 

In  these  Heathens  the  understanding  was  darkened, 
not  in  respect  of  natural  things ;  for,  in  useful  arts  and 
liberal  sciences,  many  of  them  greatly  excelled ;  but  in 
respect  of  moral  truth  and  obligation.  Here  professing 
themselves  to  be  wise,  they  became  fools. 

Their  darkness  was  owing,  not  solely  to  the  want  of 
revelation,  but  also  to  the  want  of  an  honest  and  good 
heart.  The  apostle  says,  They  knew  not  what  might 
have  been  known  of  God.  They  understood  not  what 
God  had  showed  them. 

There  are  those  under  the  gospel,  who,  through  careless- 
ness and  inattention,  live  criminally  ignorant  of  the  plain 
and  important  doctrines  of  religion.  The  apostle  says  to 
the  Corinthians,  "  Some  have  not  the  knowledge  of  God  : 
I  speak  this  to  your  shame."  He  reproves  the  Hebrews, 
because  "  they  were  dull  of  hearing ;  and  when,  for  the 


342  AN    EXPOSITION   OF   THE  Serm.  XXV. 

time,  they  ought  to  have  been  teachers  of  others,  they 
still  have  need,  that  one  should  teach  them  again,  what 
were  the  first  principles  of  the  oracles  of  God." 

If  the  ignorance  of  the  Heathens  was,  in  any  degree,  to 
be  imputed  to  their  own  corrupt  hearts,  how  great  is 
the  corruption,  and  how  aggravated  the  guilt  of  those, 
who,  under  the  gospel,  remain  ignorant  of  the  things 
which  essentially  relate  to  their  duty  and  salvation  1 

Farther :  The  understanding  is  darkened  in  some,  who 
have  a  superior  knowledge  of  religion.  There  are  those, 
"  who  seeing,  do  not  perceive ;  and  hearing,  do  not  under- 
stand; whose  heart  is  waxed  gross,  and  who  have  closed 
their  eyes,  lest  they  should  see  with  their  eyes,  and 
understand  with  their  heart,  and  should  turn  and  be 
healed." 

Some,  who  under  the  advantages  of  a  good  education, 
acquire  a  competent  knowledge  of  religious  truths,  are 
still  blind  and  insensible  to  the  excellence  and  importance 
of  those  truths,  and  are  no  more  governed  by  them,  than 
if  they  had  never  learned  them.  To  such  may  be  applied 
what  the  apostle  says  to  the  Corinthians  :  "  The  natural," 
or  sensual,  "  man  receiveth  not  the  things  of  the  Spirit 
of  God,  for  they  are  foolishness  to  him,  neither  can  he 
know  them,  because  they  are  spiritually  discerned."  Men 
of  sensual  and  vicious  minds,  after  all  their  know- 
ledge, may  be  said  to  be  in  darkness,  because  they  know 
nothing  yet  as  they  ought  to  know.  Their  knowledge 
descends  not  into  their  hearts  to  influence  their  tempers 
and  direct  their  actions,  but  it  lies  useless  in  their  heads. 

When  such  as  these  are  recovered  from  a  state  of  sin, 
though  they  should  acquire  no  new  knowledge  of  the 
doctrines  and  precepts  of  the  gospel,  yet  they  may  be 
said  to  be  enlightened,  because  they  have  new  apprehen- 
sions of  divine   things,  see  them  in  a  more    convincing 


Chap.  IV.  17-19.     EPISTLE    TO    THE    EPHESIANS.  343 

light,  attend  to  them  with  greater  earnestness,  and  feel 
from  them  a  more  powerful  influence.  Religion  consists 
not  merely  in  a  knowledge  of,  and  assent  to  divine  truths  ; 
but  in  such  conformity  of  heart  to  their  nature  and 
design,  and  in  such  a  view  of  their  reality  and  impor- 
tance, as  will  bring  the  whole  man  under  their  government. 

3.  These  Ephesians  were  alienated  in  their  Heathen 
state,  from  the  life  of  God,  through  the  ignorance  that 
was  in  them,  because  of  the  blindness,  or  hardness  of 
their  heart. 

By  the  life  of  God  is  intended  a  holy  and  spiritual 
life.  This  is  called  the  life  of  God,  because  it  consists  in 
a  conformity  to  his  character,  and  leads  to  the  enjoyment 
of  his  favour.  The  Christian,  renewed  after  the  image 
of  God,  lives  no  longer  to  the  lusts  of  men,  but  to  the 
will  of  God.  He  fashions  not  himself  according  to  his 
former  lusts  in  his  ignorance,  but  as  God,  who  has 
called  him  is  holy,  so  is  he  holy  in  all  manner  of  conver- 
sation. 

These  Ephesians  were  once  alienated  from  such  a  life, 
and  their  unconverted  neighbours  were  so  still.  They 
walked  according  to  the  course  of  the  world  ;  not  accord- 
ing to  the  will  of  God.  They  fulfilled  the  desires  of  the 
flesh ;  not  the  dictates  of  the  Spirit. 

This  part  of  the  character  of  the  Heathen  world  is 
applicable  to  every  habitual  sinner.  Our  apostle  says  to 
the  Romans,  "  The  carnal  mind  is  enmity  against  God ; 
for  it  is  not  subject  to  the  law  of  God,  neither,  indeed,  can 
be."  "  They,  who  are  in  the  flesh,"  under  the  govern- 
ment of  fleshly  lusts,  and  vicious  habits,  "  cannot  please 
God."  To  the  Colossians  he  says,  "  You,  who  were 
sometime  alienated,  and  enemies  in  your  minds  by  wicked 
works,  he  hath  now  reconciled."  St.  James  says,  "  The 
friendship   of  the  world  is  enmity  with   God.     Whoso- 


344  AN    EXPOSITION    OF    THE  Serm.  XXV. 

ever  therefore  will  be  a  friend  of  the  world  is  the  enemy 
of  God." 

True  religion  consists  in  the  conformity,  wickedness 
in  the  contrariety  of  the  soul  to  the  character  and  will  of 
God.  Every  habitual  sinner  is  alienated  from,  and  an 
enemy  to  God  :  he  possesses  those  tempers,  and  does  those 
works,  which  are  opposite  to  the  divine  nature,  and  con- 
demned by  the  divine  law.  In  this  alienation  from  God 
greatly  consists  the  evil  of  sin ;  and  from  this  also  princi- 
pally arises  its  danger.  Hence  appears  the  importance  of 
an  immediate  repentance ;  for  as  long  as  the  sinner  con- 
tinues in  the  love  and  practice  of  iniquity,  he  is  an  enemy 
to  God,  lies  under  his  displeasure,  and  is  exposed  to  his 
wrath.  By  the  actual  turning  of  the  heart  from  sin  to 
God,  and  by  the  subsequent  works  of  holiness,  the  Chris- 
tian must  judge  of  the  sincerity  of  his  repentance,  and  the 
reality  of  his  pardon.  The  true  penitent  loves  and  follows 
that  life  of  God,  to  which  once  he  was  disaffected,  and 
from  which  he  was  alienated. 

This  alienation,  the  apostle  says,  was  "  through  the 
ignorance,  which  proceeded  from  the  blindness,  or  hard- 
ness of  the  heart." 

Particular  wrong  actions  may,  in  many  cases,  be  excused 
on  the  ground  of  unavoidable  ignorance.  But  that  igno- 
rance which  is  the  effect  of  hardness  of  heart  cannot  be 
admitted  as  an  excuse.  The  apostle  here  mentions  igno- 
rance as  an  aggravation  ;  not  as  an  extenuation  of  the  guilt 
of  these  Gentiles;  for  this  ignorance  had  its  foundation 
in  the  obstinacy  and  perverseness  of  the  mind.  Such  a 
kind  of  ignorance,  being  in  itself  criminal,  will  not  excuse 
the  sins  which  follow  from  it. 

Though  ignorance  may  be  pleaded  in  excuse  or  extenu- 
ation of  some  particular  actions,  yet  an  habitual  alienation 
from  virtue,  and  a  customary  devotedness  to  a  vicious  life 


Chap.  IV.  17-19.       EPISTLE    TO    THE   EPHESIANS.  345 

can  never  avail  itself  of  this  plea.  An  honest  man  may 
misjudge  concerning  the  propriety  of  certain  instances  of 
conduct  :  but  the  difference  between  virtue  and  vice  in  gen- 
eral is  obvious  to  the  reason,  and  palpable  to  the  conscience 
of  every  man,  who  is  not  grossly  blinded  by  his  lusts,  and 
hardened  by  the  deceitfulness  of  sin.  The  apostle  says 
concerning  the  Gentiles  in  general,  "  These  having  not  the 
law,  are  a  law  unto  themselves ;  which  show  the  work  of 
the  law  written  in  their  hearts,  their  conscience  also  bear- 
ing witness,  and  their  thoughts,  the  mean  while,  accusing, 
or  else  excusing  one  another." 

Now  if  their  alienation  from  a  virtuous  life  was  without 
excuse,  what  excuse  will  be  found  for  those,  who,  under 
the  gospel,  walk  as  the  Gentiles  walked  1  If  they,  who 
sinned  against  the  law  of  nature,  could  not  plead  igno- 
rance in  bar  of  punishment :  what  will  those  plead,  who 
have  sinned  against  the  gospel  ?  If  the  ignorance  of  the 
former  was  imputed  to  the  hardness  of  their  hearts ;  to 
what  more  favourable  cause  can  be  imputed  the  ignorance 
of  some,  and  the  disobedience  of  others,  under  the  purest 
light  of  revelation?  The  Heathens  had  some  apprehen- 
sion of  the  judgment  of  God  against  many  of  the  sins 
which  they  practised ;  but  by  the  gospel  the  wrath  of  God 
is  clearly  revealed  from  heaven  against  all  ungodliness  and 
unrighteousness  of  men,  who  hold  the  truth  in  unrighte- 
ousness. God  will  finallyjudge  all  men  according  to  the 
works  which  they  have  done,  and  the  light  which  they 
have  enjoyed.  They  who  have  sinned  without  law,  shall 
perish  without  law ;  and  as  many  as  have  sinned  in  the 
law,  shall  be  judged  by  the  law;  and  such  as  have  re- 
jected the  gospel,  shall  be  condemned  by  the  gospel. 
They  who  have  known,  and  yet  have  not  obeyed  it,  will 
be  punished  with  everlasting  destruction  from  the  glory  of 
God's  almighty  power. 

44 


346  AN    EXPOSITION    OF   THE  Serm.  XXV. 

4.  It  is  added,  they  were  become  past  feeling.  This 
same  temper  is  elsewhere  expressed  by  a  conscience 
seared  with  a  hot  iron. 

There  is  in  all  men  a  principle  of  conscience,  which, 
when  doctrinally  enlightened,  approves  virtue  and  con- 
demns vice.  This  principle  will  operate,  in  a  greater  or 
less  degree,  until,  by  repeated  opposition,  it  is  silenced 
and  subdued.  In  the  first  stages  of  wickedness,  the  sin- 
ner, reflecting  on  his  guilty  life,  feels  shame  and  remorse, 
self-condemnation  and  the  fear  of  punishment.  A  dread- 
ful sound  is  in  his  ears ;  destruction  from  the  Lord  is  a 
terror  to  him.  There  is  no  peace  to  the  wicked ;  he  is 
often  a  terror  to  himself.  Cain,  Herod  and  Judas  felt  the 
power  of  this  inward  principle. 

There  is,  however,  such  a  thing  as  a  sinner's  being  past 
feeling.  By  a  course  of  iniquity  he  acquires  strong  hab- 
its of  vice.  As  vicious  habits  gain  strength,  fear,  shame 
and  remorse  abate.  Repeated  violations  of  conscience 
blunt  its  sensibility  and  break  its  power.  The  sinner, 
bent  on  a  wicked  course,  eagerly  embraces  licentious 
opinions,  which  flatter  him  in  the  pursuit.  He  may,  at 
length,  so  pervert  his  judgment,  as  to  confound  the  dif- 
ference between  moral  good  and  evil,  and  explode  the 
idea  of  a  future  punishment.  He  says,  in  his  heart, 
"  God  will  not  see  it.  How  doth  he  know  ?  Can  he 
judge  through  the  dark  cloud  ?"  When  corrupt  princi- 
ples combine  with  vicious  habits,  they  extinguish  the  sense 
of  conscience.  We  read  of  some,  who  declare  their  sin 
as  Sodom;  who  are  not  ashamed  when  they  commit 
abomination,  and  whose  glory  is  in  their  shame. 

In  opposition  to  this  unfeeling  mind,  the  renewed 
Christian  has  a  tender,  sensible  conscience.  The  heart  of 
stone  is  removed,  and  a  heart  of  flesh  is  put  within  him. 
He  is  shocked  with  the  deformity  of  vice ;  pleased  with 


Chap.  IV.  17-19.    EPISTLE    TO    THE    EPHESIANS.  347 

the  beauty  of  holiness;  affected  with  the  remembrance 
of  iniquity ;  awed  by  the  authority,  alarmed  by  the  threat- 
enings,  and  enlivened  by  the  promises  of  God ;  studious 
to  know  what  is  right ;  cautious  not  to  offend ;  watchful 
against  temptations ;  afraid  even  of  small  transgressions ; 
and  careful,  in  cases  of  doubt,  to  choose  the  innocent 
side. 

5.  The  Gentiles,  being  past  feeling,  gave  themselves 
over  to  lasciviousness,  to  work  all  uncleanness,  with  greedi- 
ness. 

There  are  in  men  certain  natural  principles,  such  as 
fear,  shame,  a  sense  of  honour  and  an  apprehension  of 
futurity,  which  operate  as  a  check  and  restraint  from 
vice.  These,  though  in  themselves  too  impotent  to  con- 
trol the  corrupt  propensities  of  our  fallen  nature,  yet  are 
of  use  to  set  some  bounds  to  iniquity,  and  to  keep  the 
world  in  order ;  and,  when  they  are  aided  and  directed  by 
a  superior  principle  of  holiness,  they  are  great  helps  to 
the  religious  life.  Let  these  principles  be  extinguished, 
or  perverted,  and  what  restraint  will  the  sinner  be  under  l 
He  will  commit  iniquity  with  greediness.  Thus  St.  Peter 
describes  the  character  of  the  Gentiles,  "  They  walked 
in  lasciviousness,  lusts,  excess  of  wine,  revellings  and 
abominable  idolatries  ;  and  thought  it  strange  that  Chris- 
tians ran  not  with  them  to  the  same  excess  of  riot, 
speaking  evil  of  them."  St.  Paul  says,  "  They  were  filled 
with  all  unrighteousness,  uncleanness,  covetousness  and 
wickedness ;  and  though  they  knew  the  judgment  of  God, 
that  they  who  did  such  things  were  worthy  of  death,  they 
not  only  did  the  same,  but  consented  to,  and  had  pleasure 
in  those  who  did  them." 

The  gospel  sets  before  us  far  more  powerful  arguments 
against  a  wicked  life,  than  nature  could  suggest  to  the 
Heathens.     If  we  break  over  the  restraints  which  the 


348  AN    EXPOSITION    OF    THE  Serni.  XXV. 

gospel  lays  upon  us,  and  mock  the  terrors  which  it  holds 
up  to  our  view,  we  not  only  discover  a  greater  vitiosity 
of  mind  than  they,  but  shall  run  to  greater  lengths  in  the 
practice  of  iniquity. 

As  water,  when  it  has  broken  through  its  mounds, 
rushes  on  with  more  impetuous  force,  than  the  natural 
stream,  so  the  corruptions  of  the  human  heart,  when  they 
have  borne  down  the  restraints  of  religion,  press  forward 
with  more  violent  rapidity,  and  make  more  awful  devas- 
tation in  the  soul,  than  where  these  restraints  had  never 
been  known.  Sin  takes  occasion  by  the  commandment 
to  work  all  manner  of  concupiscence. 

Where  the  gospel  has  no  salutary  effect,  it  is  a  savour 
of  death  unto  death.  The  apostle  speaks  of  such  un- 
cleanness  among  the  Christians  in  Corinth,  as  had  not 
been  known  among  the  heathens.  The  greater  know- 
ledge in  religion  men  acquire,  while  their  hearts  are  set 
in  them  to  do  evil,  the  more  capable  are  they  of  wicked- 
ness. When  they  have  once  trampled  on  the  motives  to 
piety  and  virtue  which  the  gospel  offers,  their  repentance 
in  human  view,  becomes  more  difficult  and  improbable,  be- 
cause no  new  motives  can  be  placed  before  them.  If  they 
turn  from  the  holy  commandment  delivered  to  them,  the 
latter  end  is  worse  with  them  than  the  beginning. 

A  few  reflections  here  offer  themselves  to  you. 

1.  You  see  how  extremely  dangerous  it  is,  to  continue 
in  sin  under  the  gospel.  While  you  do  so,  you  act  in 
opposition  to  the  most  powerful  motives,  that  ever  have 
been,  or  can  be  proposed  to  the  human  mind ;  and  there- 
fore are  filling  up  the  measure  of  your  sins  with  amazing 
rapidity,  that  wrath  may  come  upon  you  to  the  utter- 
most. 

Sin,  in  its  own  nature,  is  exceedingly  heinous.  It  ac- 
quires  a  peculiar  criminality  in  those,  who  practise  it  in 


Chap.  IV.  17-19.    EPISTLE    TO    THE    EPHESIANS.  349 

opposition  to  the  light  which  the  gospel  affords,  the  ter- 
rors which  it  denounces,  and  the  calls  which  it  sends. 
The  indulgence  of  it  hardens  the  heart  more  awfully,  and 
leads  to  a  more  dreadful  issue,  than  under  circumstances 
of  inferior  light.  If  he  who  despised  Moses'  law,  died 
without  mercy;  of  how  much  sorer  punishment  shall  they 
be  thought  worthy,  who  have  trodden  under  foot  the  Son 
of  God  ? 

2.  You  see,  that  you  have  need  to  guard  against  the 
beginnings  of  sin. 

Vice  indulged  lays  waste  the  conscience,  blinds  the  un- 
derstanding, perverts  the  judgment,  hardens  the  heart,  and 
may  bring  the  sinner  to  such  a  state,  that  he  will  be  with- 
out feeling.  It  is  madness  to  venture  on  a  vicious  course 
at  all.  You  now  feel  a  timidity  in  vice ;  conscience  re- 
proves you ;  fear  checks  you ;  shame  restrains  you.  But 
you  know  not  how  soon  you  may  break  down  all  these 
barriers,  and  commit  iniquity  with  greediness;  therefore 
now  turn  your  feet  into  the  paths  of  virtue.  Make  haste, 
delay  not  any  longer,  lest  you  become  so  entangled  in 
your  evil  habits,  that  you  cannot  cease  from  sin.  "  His 
own  iniquities  shall  take  the  wicked  himself;  he  shall  be 
holden  in  the  cords  of  his  sin ;  he  shall  die  without  in- 
struction, and  in  the  greatness  of  his  folly  he  shall  go 
astray." 

3.  My  Christian  friends,  consider,  what  you  once  were, 
that  you  may  be  humble  for  your  past  sins,  thankful  for 
recovering  grace,  careful  to  walk  in  newness  of  life,  and 
prayerful  for  those  who  are  still  in  their  guilt.  The  apos- 
tle cautions  the  Ephesian  converts,  that  henceforth  they 
walk  not  as  other  Gentiles.  He  reminds  them  that  in 
time  past,  they  had  so  walked.  He  would  have  them 
know  what  religion  is,  and  make  it  appear,  by  the  change  in 
their  lives,  that  they  had  experienced  its  transforming  power. 


350  AN    EXPOSITION    OF    THE  Serm.  XXV. 

Absurd  is  it  to  pretend,  that  we  are  the  subjects  of  a  real 
conversion,  if  still  we  live  according  to  the  course  of 
the  world,  and  walk  according  to  our  former  lusts. 

4.  Christians  must  be  watchful,  lest  they  be  led  away 
by  the  influence  of  corrupt  examples.  "  Walk  not,"  says 
the  apostle,  "  as  other  Gentiles  walk."  Keep  yourselves 
from  the  vices  of  an  untoward  generation.  "  Be  blame- 
less and  harmless,  the  sons  of  God  without  rebuke  in  the 
midst  of  a  crooked  and  perverse  nation."  "  Sleep  not  as 
do  others,  but  watch  and  be  sober." 

5.  Religion  lies  much  in  the  temper  of  the  mind. 

It  is  the  opposite  to  that  character  of  the  Heathens, 
which  the  text  describes.  It  implies  just  apprehensions 
of,  and  pious  affections  to  God  ;  an  influential  knowledge 
of  divine  truth ;  a  zeal  for  a  godly  life ;  a  tenderness  of 
conscience ;  a  hatred  of  sin ;  and  a  resolution  for  every 
duty.  To  judge  then,  whether  we  are  really  religious,  we 
must  look  into  our  hearts,  examine  our  tempers,  and  ob- 
serve the  tendency  of  our  thoughts,  and  the  motion  of  our 
affections. 

Finally  :  Since  God  has  placed  us  under  the  dispensa- 
tion of  the  gospel,  which  teaches  us  the  life  of  godliness, 
and  urges  it  by  the  most  powerful  motives,  let  us  not  walk, 
as  others  walk,  who  being  blinded  in  their  understanding, 
alienated  from  the  life  of  God,  hardened  in  their  heart, 
and  stupified  in  their  conscience,  have  given  themselves 
over  to  work  iniquity  with  greediness ;  but  having  been 
taught,  as  the  truth  is  in  Jesus,  let  us  put  off  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts,  and  put 
on  the  new  man,  which  after  God  is  created  in  righteous- 
ness and  true  holiness ;  and  let  us  walk  worthy  of  him, 
who  has  called  us  to  his  eternal  glory  by  Jesus  Christ. 


Chap.  IV.  20-24.    EPISTLE    TO    THE    EPHESIANS.  351 


SERMON   XXVI. 

Ephesians  iv.  20-24. — But  ye  have  not  so  learned  Christ ; 
if  so  be  that  ye  have  heard  him,  and  have  been  taught 
by  him,  as  the  truth  is  in  Jesus  :  that  ye  put  off  con- 
cerning the  former  conversation  the  old  man,  which  is 
corrupt  according  to  the  deceitful  lusts  ;  and  be  renewed 
in  the  spirit  of  your  mind ;  and  that  ye  put  on  the  new 
man,  which  after  God  is  created  in  righteousness  and 
true  holiness. 

The  true  happiness  of  man  consists  in  the  favour  and 
enjoyment  of  God.  Of  this  happiness  fallen  man  is  in- 
capable, until  he  has  become  the  subject  of  a  moral 
change.  What  this  change  is,  the  Apostle  clearly  in- 
structs us  in  our  text.  To  the  several  things  contained 
in  the  passage  now  read,  I  shall  endeavour  to  lead  your 
attention. 

I.  The  change  here  spoken  of  is  radically  seated  in  the 
mind.  Ye  have  been  taught ;  that  ye  be  renewed  in  the 
Spirit  of  your  mind. 

It  is  not  assuming  the  name  and  badge  of  the  Chris- 
tian ;  joining  ourselves  to  this,  or  that  religious  sect ;  or 
even  reforming  the  outward  manners ;  but  it  is  a  renewal 
of  the  temper  and  disposition  of  the  soul,  which  qualifies 
us  for,  and  entitles  us  to  the  happiness  of  the  heavenly 
world.  This  is  elsewhere  in  Scripture  expressed  by  a 
new  creature,  newness  of  spirit,  a  new  heart,  and  the  re- 
newing of  the  mind. 


352  AN    EXPOSITION    OF    THE  Serm.   XXVI. 

These  terms  do  not  import  the  creation  of  new  powers 
and   faculties,  but  the   introduction   of  new   tempers  and 
qualities.     The  apostasy  has  not  extinguished,  but  per 
verted  the  natural  faculties;  and  renovation   does  not  in 
troduce  a  new  set  of  faculties,  but  it  gives  a  holy  direc- 
tion to  those  which  already  exist. 

It  enlightens  the  eyes  of  the  understanding,  and  gives 
new  apprehensions  of  divine  things.  The  doctrinal  know- 
ledge, and  speculative  sentiments,  may  still  be  the  same  as 
before ;  for  the  Apostle  supposes,  that  a  man  may  have 
all  knowledge,  and  understand  all  mysteries,  and  yet  not 
have  charity;  but  the  things  before  known  are  now  viewed 
in  a  new  manner;  they  are  spiritually  discerned;  they 
appear  real,  excellent  and  important,  and  thus  obtain  a 
commanding  influence  on  the  heart  and  life. 

This  renovation  takes  away  the  stony  heart,  and  gives 
a  heart  of  flesh ;  a  tender  sensible  heart ;  a  heart  which 
feels  divine  truths,  is  afraid  of  sin,  is  jealous  of  itself, 
stands  in  awe  of  God's  judgments,  and  trembles  at  his  word. 

It  subdues  the  carnal  mind,  which  is  enmity  against 
God,  and  brings  in  its  place  the  spiritual  mind  which  is 
subject  to  his  law.  It  casts  down  imaginations,  and  every 
high  thing,  which  exalts  itself  against  the  knowledge  of 
God ;  and  captivates  every  thought  to  the  obedience  of 
Christ. 

It  purifies  the  affections,  and  directs  them  to  their  pro- 
per objects.  Love  and  desire  no  longer  centre  in  things 
below ;  but  they  rise  to  things  above.  The  character  of 
God  appears  amiable,  his  laws  just,  his  grace  wonderful, 
and  heaven  supremely  desirable.  Sin  appears  hateful,  as 
it  is  contrary  to  the  nature  and  command  of  God,  and 
ruinous  to  the  soul.  The  world  and  all  its  interests  ap- 
pear contemptible,  in  comparison  with  the  excellency  of 
those  glories  which  the  gospel  reveals. 


Chap.  IV.  20-24.         EPISTLE    TO    THE    EPHESIANS.  353 

There  are  new  purposes  and  resolutions.  Or  if  there 
had  been  some  similar  resolutions  before,  they  were  not 
formed  on  the  same  rational  and  holy  views ;  but  more  on 
a  principle  of  fear ;  and  chiefly  on  worldly  motives ;  and 
therefore  were  weak,  wavering  and  transient.  These 
new  resolutions  arise  from  a  view  of  the  hateful  nature,  as 
well  as  fatal  tendency  of  sin,  and  the  real  excellence  and 
vast  importance  of  religion ;  and  therefore  are  strong  and 
permanent.  This  is  the  language  of  the  renewed  soul, 
"  I  will  not  offend  any  more ;  that  which  I  see  not  teach 
thou  me ;  if  I  have  done  iniquity,  I  will  do  no  more." 
"  Teach  me  the  way  of  thy  statutes,  and  I  will  keep  it  to 
the  end.  Give  me  understanding,  and  I  will  keep  thy 
law ;  yea,  I  will  observe  it  with  my  whole  heart." 

II.  He  who  is  renewed  in  the  spirit  of  his  mind,  puts 
off  concerning  the  former  conversation,  the  old  man,  which 
is  corrupt,  according  to  the  deceitful  lusts.  ■ 

The  new  spirit  is  opposite  to  sin,  and  strives  against  it. 

As  the  motions  of  sin  work  in  the  corrupt  heart  to 
bring  forth  fruit  unto  death,  so  grace  works  in  the  re- 
newed heart  to  bring  forth  fruit  unto  holiness. 

The  new  creature  immediately  applies  itself  to  subdue 
the  lusts  of  the  flesh,  and  the  corrupt  habits  and  disposi- 
tions of  the  mind.  The  Apostle  says  to  the  Corinthians, 
"  In  that  ye  sorrowed  after  a  godly  sort,  what  careful- 
ness it  wrought  in  you  1  Yea,  what  vehement  desire, 
what  fear,  what  indignation,  what  revenge  ?' 

The  Colossians,  having  put  off  the  old  man,  are  ex- 
horted "  to  mortify  their  members,  which  are  on  the  earth, 
such  as  uncleanness,  inordinate  affection,  evil  concupi- 
scence, and  covetousness  which  is  idolatry."  These  cor- 
ruptions indeed,  are  not  wholly  extinguished  in  the  re- 
newed Christian ;  but  the  power  of  them  is  broken,  so 
that  they  no  more  have  dominion  over  him.     He  carries  on 

45 


354  AN    EXPOSITION    OF    THE  Serm.  XXVI. 

a  warfare  against  them.  He  keeps  his  heart  with  dili- 
gence, brings  his  body  into  subjection,  and  abstains  from 
fleshly  lusts  which  war  against  the  soul. 

A  special  reason  why  he  mortifies  the  affections  and 
lusts  of  the  flesh,  is  because  he  has  found  them  deceitful. 
They  have  promised  those  pleasures  in  the  indulgence, 
which  he  has  never  found ;  and  have  produced  those  pain- 
ful consequences,  and  tormenting  reflections,  which  he  little 
expected.  He  feels  the  force  of  the  Apostle's  expostula- 
tion, "  What  fruit  had  ye  then  in  those  things,  whereof 
ye  are  now  ashamed  ?  for  the  end  of  those  things  is 
death." 

As  these  deceitful  lusts  corrupt  the  conversation,  so, 
when  he  mortifies  these,  he  of  course  puts  off  his  former 
conversation,  which  is  here  called  the  old  man ;  and  else- 
where, the  old  man  with  his  deeds ;  the  deeds  of  the  body, 
and  the  members  which  are  on  the  earth.  He,  in  delib- 
erate and  hearty  purpose,  renounces  all  sin.  He  watches 
against  it,  and  against  the  temptations  which  have  often 
beset  him,  and  prevailed  over  him.  He  abstains  from  the 
appearance  of  evil.  And  if  he  is  drawn  away  of  his  lusts 
and  enticed,  he  thinks  on  his  ways  with  godly  sorrow,  and 
turns  his  feet  into  God's  testimonies  with  new  resolutions 
to  keep  himself,  and  fervent  supplications  for  grace  to  help 
in  time  of  need. 

III.  The  renewed  Christian  not  only  puts  off  the  old 
man,  but  puts  on  the  new  man. 

As  the  former  signifies  a  corrupt  temper  and  conversa- 
tion, so  the  latter  must  intend  a  holy  and  virtuous  disposi- 
tion and  character.  The  new  man  is  renewed  in  righte- 
ousness and  true  holiness.  The  true  convert  not  only 
ceases  to  do  evil,  but  learns  to  do  well. 

Religion  is  not  merely  a  negative  thing,  consisting  in 
the    absence  of  evil  dispositions   and  works ;  it   includes 


Chap.  IV.  20-24.      EPISTLE    TO    THE    EPHESIANS.  355 

also  positive  goodness,  a  direct  love  of  God,  and  a  care  to 
obey  his  commands.  The  Apostle  makes  a  distinction 
between  a  righteous,  and  a  good  man.  "  Scarcely  for  a 
righteous  man  will  one  die,  yet  peradventure  for  a  good 
man  some  would  even  dare  to  die."  By  the  former  he 
intends  one  who  leads  merely  a  harmless  life,  who  simply 
does  no  injuries,  no  wrongs :  by  the  latter  he  means  one 
who  is  useful  to  those  around  him ;  one  who,  governed  by 
a  disinterested  benevolence,  is  careful  to  maintain  those 
works  which  are  good  and  profitable  to  man.  The  sloth- 
ful servant  was  condemned,  not  because  he  had  been  mis- 
chievous, but  because  he  had  been  unprofitable ;  not  be- 
cause he  had  destroyed  his  talent,  or  had  employed  it  in 
an  unjust  and  fraudulent  manner,  but  because  he  had  laid 
it  by  in  a  napkin,  and  returned  it  without  improvement. 
Of  Onesimus,  after  his  conversion,  Paul  says  to  Philemon, 
"  He  in  time  past  was  unprofitable,  but  now  profitable  to 
thee  and  me."  In  the  story  of  the  Jew  who  fell  among 
thieves,  and  was  left  wounded  on  the  road,  we  see  the 
priest  and  Levite  passing  by  him  with  an  unfeeling  neglect ; 
and  the  kind  Samaritan  assisting  and  relieving  him  in  his 
helpless  condition.  The  former  are  not  charged  with 
robbing  or  wounding  him,  but  only  with  inattention  and 
indifference  to  his  case ;  yet,  they  acted  not  the  part  of 
neighbours.  It  was  the  Samaritan  only  who  was  neigh- 
bour to  him;  for  he  it  was  who  showed  mercy  on  him. 
In  the  description  of  the  final  judgment  we  hear  the  judge 
condemning  the  wicked,  not  for  positive  injuries,  but  for 
the  neglect  of  positive  duties.  He  does  not  say,  ye  have 
taken  away  my  food  and  raiment,  driven  me  from  my 
dwelling,  wounded,  or  imprisoned  me ;  but  he  says, 
"  I  was  hungry,  and  ye  gave  me  no  meat ;  thirsty,  and  ye 
gave  me  no  drink ;  naked,  and  ye  clothed  me  not ;  sick 
and  in  prison,  and  ye  did  not  visit  me." 


356  AN    EXPOSITION    OF    THE  Serm.  XXVI. 

If  we  would  know,  whether  we  have  been  the  subjects 
of  this  great  change,  which  qualifies  for  heaven,  we  must 
examine,  not  only  what  our  disposition  is  with  respect  to 
certain  gross  iniquities,  but  especially,  what  our  temper  is 
toward  God  and  righteousness  :  we  must  inquire,  whether  we 
habitually  possess  those  positive  virtues,  and  carefully  main- 
tain those  good  works,  which  constitute  the  new  man ;  as  well 
as  whether  we  have  renounced  the  old  man  with  his  deeds. 

IV.  We  are  here  farther  taught,  that  the  pattern  ac- 
cording to  which  the  new  man  is  formed,  is  the  image  of 
God.  He  is  created  after  God  in  righteousness  and  true 
holiness.  He  is  renewed  in  knowledge  after  the  image  of 
him  that  created  him.  He  is  a  partaker  of  the  divine 
nature.  Beholding  the  glory  of  the  Lord,  he  is  changed 
into  the  same  image. 

As  the  happiness  of  heaven  consists  in  the  enjoyment 
of  God ;  the  capacity  for  this  happiness  mnst  consist  in  a 
renovation  after  the  image  of  God.  We  must  be  like  him, 
that  we  may  see  him  as  he  is. 

This  likeness  to  God  must,  however,  be  understood  with 
some  limitations. 

There  are  some  perfections  in  the  divine  nature,  to 
which  the  image  of  God  in  us  can  bear  no  resemblance ; 
such  as  immensity,  immutability  and  independence.  These 
are  objects  of  our  veneration,  hope  and  reliance ;  not  of 
our  imitation.  It  is  only  his  moral  character,  which  can 
be  impressed  on  our  souls. 

There  are,  on  the  other  hand,  some  essential  properties 
of  the  new  man,  to  which  there  is  nothing  analogous  in 
the  Deity.  Reverence,  obedience,  trust  and  resignation, 
are  excellencies  in  rational  creatures ;  but  cannot  be 
ascribed  to  the  infinite  and  independent  Creator.  Faith, 
repentance,  self-distrust,  and  hope  in  divine  mercy,  are 
necessary  exercises  in  us,  when  we  put   off  the  old  man, 


Chap.  IV.  20-24.      EPISTLE    TO    THE    EPHESIANS.  357 

and  put  on  the  new  man,  because  we  are  sinful,  fallen 
creatures;  but  to  these  there  is  nothing  in  the  most  holy 
God,  which  bears  any  resemblance.  Yea,  there  are  many 
duties  belonging  to  religion  in  this  imperfect  and  proba- 
tionary state,  for  which  there  will  be  no  occasion,  and  no 
room,  in  the  world  of  glory;  such  as  mortification,  self- 
denial,  watchfulness  and  prayer. 

And  farther :  In  those  moral  perfections,  in  which  the 
new  man  is  made  like  to  God,  there  is  only  a  faint  resem- 
blance ;  not  an  equality.  Holiness  and  goodness  are  in 
their  nature  the  same  both  in  God  and  in  men,  but  infi- 
nitely different  in  degree.  Yea,  the  image  of  God,  under 
its  highest  improvements  in  Christians,  while  they  are  in 
this  world,  falls  far  short  of  that  beauty  and  glory,  to 
which  it  will  be  raised  in  heaven.  It  doth  not  yet  appear 
what  we  shall  be.  And  after  all  the  improvements  that 
can  be  made  by  saints,  and  even  by  angels  in  glory,  it  will 
still  remain  a  truth,  that  "  none  is  holy  as  the  Lord ;  the 
heavens  are  not  clean  in  his  sight." 

With  these  limitations  the  new  man  may  be  said  to 
bear  the  image  and  likeness  of  God. 

He  is  renewed  in  knowledge  after  the  divine  image. 
"  God  is  light,  and  in  him  is  no  darkness."  All  his  works 
are  done  in  wisdom.  Man  was  made  to  act  as  a  rational 
being ;  not  under  the  blind  impulse  of  passion,  but  by  the 
calm  dictates  of  the  understanding.  This  leading  faculty 
of  the  soul  is  darkened  by  the  apostasy.  Sinners  are  re- 
presented as  having  their  understanding  darkened,  and  as 
walking  in  darkness.  In  the  new  man  reason  is  restored 
to  its  dominion ;  the  eyes  of  his  understanding  are  opened 
to  receive  the  light  which  shines,  and  to  discern  the  truth 
which  is  revealed ;  and  he  acts  according  to  the  dictates 
of  this  enlightened  understanding.  Hence  he  is  said,  to 
walk  in  the  light,  as  God  is  in  the  light. 


358  AN    EXPOSITION    OF    THE  Serm.  XXVI. 

The  new  man  is  created  after  the  image  of  God  in 
righteousness.  God  is  righteous  in  all  his  ways :  and  in 
this  the  children  of  God  are  manifest,  every  one  that  doth 
righteousness  is  born  of  him. 

The  new  man  resembles  God  in  mercy  and  goodness. 
These  are  called  the  glory  of  the  divine  character.  We 
are  required  to  be  followers  of  God  as  dear  children,  and 
to  walk  in  love,  and  to  be  merciful  as  he  is  merciful.  As 
a  reason  why  we  should  love  one  another,  the  Apostle 
says,  "  Love  is  of  God ;  and  every  one  that  loveth  is  born 
of  God  and  knoweth  God.  He  that  loveth  not,  knoweth 
not  God,  for  God  is  love ;  and  he  that  dwelleth  in  love, 
dwelleth  in  God,  and  God  in  him." 

The  new  man  is  created  after  God  in  holiness.  God 
is  of  purer  eyes  than  to  behold  evil.  He  cannot  look  on 
iniquity,  nor  so  much  as  be  tempted  of  evil.  The  new 
man,  in  this  respect,  bears  the  image  of  God.  He  has  a 
prevailing  hatred  of  sin,  and  love  of  moral  rectitude.  He 
cannot  bear  that  which  is  evil.  When  he  is  tempted  to 
any  known  sin,  the  holy  principle  within  him,  if  it  be  in 
its  proper  exercise,  will  exclaim,  "  How  can  I  do  this 
great  wickedness,  and  sin  against  God  ?"  "  How  shall  one 
who  is  dead  to  sin,  live  any  longer  therein  ?"  Hence  he 
is  said  to  be  a  partaker  of  God's  holiness,  to  be  holy  as 
God  is  holy. 

"  The  Lord  is  a  God  of  truth,"  and  "  it  is  impossible 
for  him  to  lie."  In  conformity  to  this  character,  his  peo- 
ple are  called  "  children  who  will  not  lie."  The  Apostle 
says  to  the  Ephesian  converts,  "  Ye  have  been  taught, 
that  ye  put  on  the  new  man,  which  after  God  is  created 
in  true  holiness,  or  holiness  of  truth,  therefore  put  away 
lying,  and  speak  ye  every  man  truth  to  his  neighbour." 
And  to  the  Colossians  he  says,  "  Lie  not  one  to  another, 
seeing   ye   have    put    off  the  old  man  with  his  deeds." 


Chap.  IV.  20-24.    EPISTLE    TO    THE    EPHESIANS.  359 

He  who  shall  enter  into  God's  holy  hill,  is  one  that 
"  speaketh  the  truth  in  his  heart,  and,  though  he  swears 
to  his  own  hurt,  yet  he  changes  not." 

In  these  respects,  the  true  Christian  is  renewed  after 
the  image  of  God. 

We  see  what  is  the  main  substance  of  religion.  It  is 
not  meat  and  drink,  rites  and  forms ;  but  righteousness 
and  truth,  goodness  and  mercy,  peace  and  love.  If  re- 
ligion consists  in  a  conformity  to  God,  these  must  be  its 
leading  characters,  for  these  are  his  moral  perfections. 

We  see  also  that  there  is  an  effectual  connexion  be- 
tween piety  to  God,  and  the  duties  which  we  owe  to  men ; 
for  it  is  in  these  that  we  imitate  God,  and  express  our 
love  to  him.  To  love  God  is  to  love  his  moral  perfec- 
tions, justice,  goodness,  truth  and  faithfulness ;  and  these 
are  in  us  the  social  virtues.  To  make  light  of  these  is  to 
treat  the  divine  character  with  contempt.  "  If  therefore 
a  man  say,  I  love  God,  and  hateth  his  brother,  he  is  a 
liar;  for  he  that  loveth  not  his  brother,  whom  he  hath 
seen,  how  can  he  love  God  whom  he  hath  not  seen  1 
And  this  commandment  have  we  from  him,  that  he  who 
loveth  God,  love  his  brother  also."  I  proceed  to  ob- 
serve, 

V.  That  this  great  change  in  the  man  is  effected  by 
means  of  the  gospel.  The  Apostle  says,  Ye  have  heard 
Christ,  and  been  taught  by  him,  as  the  truth  is  in  Jesus, 
that  ye  put  off  the  old  man,  and  put  on  the  new.  This 
change  was  the  consequence  of  their  having  learned 
Christ. 

Renovation  is  indeed  here  supposed  to  be  the  work  of 
God.  The  new  man  is  said  to  be  "  created  after  God  in 
true  holiness;  and  to  be  renewed  after  the  image  of  him 
who  created  him."  And  elsewhere  it  is  more  expressly 
ascribed  to  the   divine   agency.     "  We  are  God's  work- 


360  AX    EXPOSITION    OF    THE  Serm.  XXVI. 

manship,  created  in  Christ  Jesus  to  good  works."  "  We 
are  saved  by  the  renewing  of  the  Holy  Ghost."  "We  are 
born  of  the  Spirit."  All  the  virtues  of  the  Christian 
temper  are  "  the  fruits  of  the  Spirit." 

To  define  the  manner  in  which  the  Spirit  of  God  works 
on  the  human  mind  in  effecting  this  change,  is  beyond  our 
sphere.  The  wind  bloweth  where  it  listeth,  and  we  hear 
the  sound  thereof,  but  cannot  tell  whence  it  cometh, 
nor  whither  it  goeth ;  so  is  every  one  that  is  born  of  the 
Spirit.  But  whatever  be  the  manner  of  his  operation,  it 
does  not  exclude  the  use  and  influence  of  means. 

Christians  are  renewed  in  knowledge.  They  escape 
the  pollutions  of  the  world  through  the  knowledge  of 
Christ.  They  are  chosen  to  salvation  through  sanctifica- 
tion  of  the  Spirit,  and  belief  of  the  truth.  They  are  be- 
gotten by  the  word  of  truth,  and  born  of  incorruptible 
seed,  even  of  the  word  of  God,  which  liveth  and  abideth 
for  ever.  God  hath  given  us  all  things  which  pertain  to 
a  godly  life,  through  the  knowledge  of  him,  who  hath 
called  us  to  glory  and  virtue.  Paul  preached  to  the  Gen- 
tiles, that  he  might  open  their  eyes,  and  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan  to  God. 

Whether  the  Spirit  of  God,  in  the  renovation  of  the 
soul,  works  immediately  on  the  will,  and,  by  a  creative 
power,  gives  a  new  taste,  and  thus  prepares  the  way  for 
the  word  to  have  its  sanctifying  effect ;  or  whether  it  first 
opens  the  understanding  to  discern  the  importance  of  di- 
vine truths,  and  thus  gives  them  a  transforming  influence 
on  the  will  and  affections;  or  whether  the  heart  and  the 
intellect  conjunctly  are  subjects  of  divine  operation,  are 
questions  which  may  amuse  a  metaphysician  or  philoso- 
pher ;  but  they  little  concern  the  solicitous  sinner,  inquir- 
ing, what  he  must  do  to  be  saved,  or  the  serious  Christian 
examining  the   state  of  his  own   soul.     What  the  great 


Chap.  IV.  20-24.     EPISTLE    TO    THE    EPHESIANS.  36] 

change  is,  which  prepares  us  for  heaven,  the  gospel  has 
plainly  stated :  that  the  first  production,  and  future  im- 
provement of  this  change  is,  in  some  way  or  other,  the 
work  of  divine  grace,  we  are  expressly  taught;  that  the 
Spirit  of  God,  both  in  the  conversion  of  sinners,  and  in 
the  sanctification  of  believers,  works  on  the  soul  by  means 
of  the  word,  and  that,  by  an  attendance  on  the  word,  we 
are  to  seek  and  obtain  the  grace  necessary  for  these  pur- 
poses, we  are  fully  assured.  And  what  more  need  we 
to  know  ?  However  those  questions  may  be  deter- 
mined, our  duty  and  our  encouragement  remain  the 
same.  "  Work  out  then  your  own  salvation  with  fear 
and  trembling,  for  it  is  God  who  worketh  in  you,  both  to 
will  and  to  do,  of  his  own  good  pleasure." 

The  promise  of  God,  A  new  heart  will  I  give  you,  and 
a  new  spirit  will  I  put  within  you,  does  not  make  void 
the  commandment,  Cast  away  from  you  all  your  trans- 
gressions, and  make  you  a  new  heart,  and  a  new  spirit; 
for  why  will  ye  die  ? 

To  distinguish  between  renovation  and  conversion,  and 
to  call  the  former  the  creative  work  of  God,  in  which 
the  subject  is  wholly  passive ;  and  the  latter,  altogether 
the  work  of  man,  in  which  he  is  wholly  active,  is  a  refine- 
ment in  divinity,  which  the  gospel  has  not  taught,  and  by 
which  I  am  afraid,  Christians  are  little  edified.  The 
Scripture  uses  the  terms,  regeneration,  repentance  and 
conversion  to  express  the  whole  change  requisite  to  eter- 
nal life ;  for  with  each  of  them  eternal  life  stands  con- 
nected. To  this  change,  taken  in  its  complete  sense,  the 
use  of  means,  and  the  grace  of  God,  are  both  necessary. 
The  former  is  our  duty ;  for  the  latter  we  must  look  to 
him.  "  Let  us  do  all  things  without  murmurings  and  dis- 
putings,  that  we  may  be  blameless  and  harmless,  the  sons 
of  God  without  rebuke." 

46 


362  AN    EXPOSITION    OF    THE  Serm.  XXVI. 

There  is  one  observation  more,  which  I  will  make  on 
our  text ; 

VI.  That  the  change  here  spoken  of  is  exceedingly 
great. 

This,  the  terms  used  by  our  Apostle  plainly  import. 
It  is  putting  off  the  old  man,  which  is  corrupt,  and  putting 
on  the  new  man,  which  is  created  after  the  image  of  God. 

The  observable  and  sensible  alteration  in  those  con- 
verted from  the  ignorance,  superstitions  and  vices  of  hea- 
thenism, was  much  greater,  than  that  which  takes  place  in 
such  as  have  grown  up  in  the  knowledge  of  the  gospel, 
and  under  the  restraining  influence  of  a  virtuous  educa- 
tion. But  in  the  latter  the  change  is  great,  though  not 
attended  with  all  the  same  remarkable  circumstances. 
The  real  nature  and  essence  of  conversion  is  the  same  in 
all.  It  is  a  change  of  temper  from  the  love  of  sin,  to  the 
love  of  God ;  and  a  correspondent  change  of  life  by  for- 
saking the  ways  of  sin,  and  turning  the  feet  into  God's 
testimonies. 

Let  none  then  imagine  that  they  are  the  subjects  of 
this  change,  merely  because  they  entertain  some  new  sen- 
timents, feel  transient  emotions  of  the  affections  in  their 
devotions,  or  have  renounced  some  of  their  former  guilty 
practices.  "  If  any  man  be  in  Christ,  he  is  a  new  crea- 
ture ;  old  things  are  passed  away,  behold  all  things  are  be- 
come new :"  it  is  a  heart  habitually  conformed  to  God, 
and  directed  to  keep  all  his  commands,  which  proves  that 
we  have  passed  from  death  to  life. 

Some  will,  perhaps,  here  inquire,  "  If  the  change  is  so 
great  as  had  been  represented,  must  not  every  one  who 
has  been  the  subject  of  it,  certainly  know  the  reality,  and 
even  the  time  of  it?" 

This  will  not  follow.  The  Scripture  supposes,  that 
true  Christians,  may  want  the  full  assurance  of  hope,  and 


Chap.  IV.  20-24.    EPISTLE    TO    THE    EPHESIANS.  363 

therefore  directs  them  to  seek  it  with  diligence  to  the  end ; 
to  examine  themselves  whether  they  are  in  the  faith  ;  and 
to  fear,  lest,  a  promise  being  left  them,  of  entering  into 
God's  rest,  they  should  seem  to  come  short  of  it. 

There  is  reason  to  believe,  that  some  are  renewed  in 
their  early  childhood,  before  they  have  capacity  distinctly 
to  mark,  or  strength  to  retain  the  things  which  pass  in 
their  minds. 

There  are  some,  who,  under  the  advantage  of  good 
instructions  and  examples,  are,  in  a  great  measure,  secured 
from  the  corruptions  of  the  world,  and  the  hardening  in- 
fluence of  sin.  These  may  be  so  gradually  prepared  for 
the  change,  and  carried  through  it  by  such  easy  and  gen- 
tle steps,  that  they  can  fix  on  no  particular  time,  when  it 
began,  or  when  it  was  completed. 

New  converts  are  but  babes  in  Christ.  There  is  much 
corruption  still  remaining;  and  the  principles  of  holiness 
are  weak  in  their  souls.  Hence  they  see  cause  to  call  in 
question  the  reality  of  their  conversion,  till  they  have  had 
time  to  prove  it  by  its  fruits ;  and  even  then,  they  may 
find  it  difficult  to  ascertain  the  time,  when  the  change 
took  place. 

It  may  also  be  remarked,  that  there  is  a  great  differ- 
ence between  one's  knowing  that  this  is  an  alteration  in 
him,  and  knowing  that  this  is  a  renovation  in  the  spirit  of 
his  mind.  Every  sinner,  who,  at  adult  age,  is  reclaimed 
from  a  life  of  gross  wickedness,  is  sensible  of  a  change. 
He  is  conscious  of  the  awakenings  and  convictions  which 
he  feels,  of  the  resolutions  which  he  forms,  and  of  the  re- 
formations which  he  makes;  and  he  will  probably  remem- 
ber them  all  his  days ;  but  till  he  has  had  time  to  bring 
forth,  with  patience,  the  fruits  of  repentance,  he  may  re- 
main in  doubt,  whether  all  this  is  the  work  of  saving  grace. 

And  even  improved  Christians  may,  through  disorders 


3G  I  AN    EXPOSITION    OF    THE  Serm.  XXVI. 

of  body,  heavy  afflictions,  pressing  temptations,  or  misap- 
prehensions of  the  proper  evidences  of  grace,  labour 
under  great  bondage  to  fear,  and  walk  in  darkness  and 
doubt  much  of  their  time ;  perhaps  all  their  days. 

These  observations  sufficiently  show,  that  however  great 
the  change  of  conversion  may  be  in  itself,  the  full  assu- 
rance of  hope  is  not  immediately,  or  necessarily  connected 
with  it.  The  humble  Christian,  impressed  with  a  sense 
of  the  importance  of  the  change,  and  the  awful  conse- 
quences of  a  mistake,  will  be  disposed  to  entertain  a  godly 
jealousy.  He  will  keep  under  his  body  to  bring  it  into 
subjection,  lest  by  any  means,  after  all  his  experience,  and 
all  his  hope,  he  should  finally  be  a  cast  away. 

Let  us  then  give  all  diligence  to  make  our  calling  and 
election  sure,  and  adopt  the  prayer  of  the  Psalmist, 
"Search  me,  O  God,  and  try  my  heart;  prove  me  and 
know  my  thoughts,  and  see  if  there  be  any  wicked  way  in 
me,  and  lead  me  in  the  way  everlasting." 


Chap.  IV.  25.  EPISTLE    TO    THE    EPHESIANS.  365 


SERMON  XXVII. 

Ephesians  iv.  25. —  Wherefore  putting  away  lying,  speak 
every  man  truth  with  his  neighbour :  for  we  are  mem- 
bers one  of  another. 

All  the  graces  of  the  Christian  temper  have  a  strict 
connexion.  The  renovation  of  our  nature  after  the  divine 
image  lays  the  foundation  for  all  holy  exercises  and  works. 
Where  this  has  taken  place,  there  will  be  a  prevailing  op- 
position to  sin  of  every  kind,  and  a  governing  regard  to 
the  whole  compass  of  Christian  virtues  and  duties.  The 
apostle  observes  to  the  Ephesians,  that,  by  the  gospel, 
"they  had  been  taught  to  put  off  the  old  man,  which  is 
corrupt  according  to  deceitful  lusts,  to  be  renewed  in  the 
spirit  of  their  mind,  and  to  put  on  the  new  man,  which, 
after  God,  is  created  in  righteousness  and  true  holiness,  or 
holiness  of  truth."  But  he  would  not  have  their  religion 
end  here.  He  reminds  them  that  the  tenor  of  their  lives 
must  correspond  with  this  renovation ;  that  they  must  no 
longer  walk,  like  other  Gentiles,  in  the  vanity  of  their 
minds,  but  according  to  the  pure  precepts  of  that  new  re- 
ligion, which  they  had  embraced. 

In  our  text  and  the  verses  following,  he  enumerates 
the  several  virtues  and  duties,  which  must  appear  in  the 
life  of  the  renewed  Christian  ;  such  as  veracity,  meekness, 
justice,  industry,  purity  of  speech,  kindness,  charity,  &c, 
all  which  we  shall  consider  in  their  order. 

The  virtue,  which  our  text  offers  to  consideration  is 
truth,  or  veracity,  in  opposition  to  lying.     This  naturally 


366  AN    EXPOSITION    OF    THE  Serm.  XXVII. 

arose  first  to  the  apostle's  view  from  his  description  of  the 
new  man,  as  having  put  off  deceitful  lusts,  and  put  on  true 
holiness.      We  will, 

I.  Explain  the  duty  here  enjoined :  "  Speak  every  man 
truth  with  his  neighbour." 

II.  Show,  that  speaking  truth  is  a  necessary  part  of 
the  Christian  character.  "Ye  have  been  renewed  ;  where- 
fore speak  truth." 

III.  Apply  the  Apostle's  argument :  "  For  we  are  mem- 
bers one  of  another." 

I.  We  will  explain  the  duty  here  enjoined,  which,  for 
greater  emphasis,  the  apostle  expresses  both  negatively 
and  positively.  "Putting  away  lying,  speak  every  man 
truth  with  his  neighbour." 

Truth  or  veracity,  as  opposed  to  lying,  is  the  agree- 
ment between  our  words  and  sentiments ;  as  on  the  con- 
trary, lying  is  a  disagreement  between  them,  formed  with 
a  delusive  intention.  If  by  language,  writing,  or  any 
known  and  agreed  signs,  we  purposely  convey  to  others 
false  notions  of  things,  we  are  guilty  of  that  species  of 
deception,  which  is  commonly  called  lying.  In  opposi- 
tion to  this,  we  are  to  speak  truth  with  our  neighbours. 
In  all  our  intercourse  with  one  another,  we  are  to  express 
the  real  meaning  of  our  hearts,  and  to  convey,  what  we 
suppose  to  be,  right  ideas  of  those  matters,  which  are  the 
subjects  of  our  discourse. 

It  will  be  useful  to  explain  and  state  this  point  a  little 
more  particularly. 

Let  it  be  observed, 

1.  There  are  cases,  in  which  one  may  speak  that  which 
is  not  true,  and  yet  not  be  chargeable  with  lying ;  for  he 
may  have  no  intention  to  deceive.  He  may  have  wrong 
apprehensions,  may  have  been  misinformed,  may  have 
misunderstood  his  information,  may  have  forgotten   some 


Chap.   IV.  25.  EPISTLE    TO    THE    EPHESIANS.  367 

circumstance  of  the  case ;  and  hence  may  utter  that  which 
is  not  perfectly  true,  and  yet  speak  with  an  upright  heart 
and  an  honest  meaning.  Let  it  be  considered,  however, 
that  in  all  matters  of  importance,  of  which  we  may  have 
occasion  to  speak,  a  regard  to  truth  will  induce  us  to  seek 
right  information,  and  to  retain  the  information  given  us. 
If  we  take  up  reports  hastily,  and  communicate  them  con- 
fidently; if  we  receive  doubtful  matters  without  inquiry, 
and  relate  them  with  airs  of  assurance,  we  discover,  at 
least,  the  want  of  a  just  reverence  for  truth,  though  per- 
haps our  fault  will  not  deserve  the  harsh  appellation  of 
lying. 

We  are  not,  in  all  cases,  bound  to  speak  the  whole 
truth.  "  A  fool  uttereth  all  his  mind ;  but  a  wise  man 
keepeth  it  in  till  afterward."  "  There  is  a  time  to  speak, 
and  a  time  to  keep  silence."  "  And  a  wise  man's  heart 
discerneth  both  time  and  judgment."  We  are  never  to 
violate  truth;  but  we  may  suppress  it,  in  whole  or  in  part, 
as  we  think  proper,  when  the  man  who  demands  it,  has  no 
right  to  know  it.  So  we  may  withhold  our  property  from 
the  man  who  makes  an  unjust  requisition,  though  we  have 
no  right  to  injure  his.  If  the  character  or  dignity  of  the 
person  proposing  the  question,  forbids  our  making  a  pe- 
remptory denial ;  or  if  the  case  is  so  circumstanced,  that 
the  refusal  of  an  answer  would  be  a  discovery  of  the 
secret,  we  may  innocently  withhold  the  most  material  part 
of  the  business,  and  express  only  so  much  as  to  amuse  and 
divert  the  inquirer.  When  Samuel  was  commanded  of 
God  to  go  to  Bethlehem,  and  anoint  one  of  the  sons  of 
Jesse,  to  be  king  over  Israel  instead  of  Saul ;  the  prophet 
inquired,  "  How  can  I  go  ?  If  Saul  hear  it,  he  will  kill 
me."  God  answered  him,  "  Take  an  heifer  with  thee,  and 
say  I  am  come  to  offer  sacrifice."  Samuel,  though  he 
speaks  only  the  truth,   yet  conceals  the   main  object  of 


368  AN    EXPOSITION   OF   THE  Serm.  XXVII. 

his  journey,  which  Saul  had  no  right  to  know ;  for  by  his 
wickedness  he  had  forfeited  his  throne.  The  prophet 
Jeremiah  had  been  thrown  into  a  dungeon  by  the  order  of 
king  Zedekiah,  and  by  the  malicious  influence  of  the 
princes  of  Judah.  He  is  afterward  admitted  to  a  private 
conference  with  the  king,  in  which  he  instructs  the  king 
what  ought  to  be  done  in  the  present  critical  state  of  the 
nation.  The  king  well  knew  that  if  the  princes  should 
discover  the  subject  of  his  conversation  with  the  prophet, 
his  own  person  would  be  in  danger.  At  parting,  therefore, 
he  charges  Jeremiah  to  conceal  it  from  them ;  and,  if  ex- 
amined, to  say,  "  I  presented  my  supplication  before  the 
king,  that  he  would  not  cause  me  to  return  to  the  house 
of  Jonathan  to  die  there."  "  And  when  the  princes  came, 
he  told  them  according  to  these  words,  and  the  matter  was 
not  perceived."  This,  doubtless,  was  a  part  of  the  con- 
versation; the  rest  it  was  dangerous  to  reveal,  and  the 
princes  had  no  right  to  demand  it ;  the  prophet,  therefore, 
did  well  to  withhold  it. 

Farther  :  There  are  certain  figures,  common  to  all  lan- 
guages, which  express  things  differently  from  the  literal 
truth,  but  yet  are  innocent,  because,  being  well  understood, 
they  convey  no  wrong  ideas.  We  often  use  a  certain 
number  for  an  uncertain.  Jacob  says  of  Laban,  "  He 
hath  changed  my  wages  ten  times."  By  an  hyperbole,  we 
sometimes  exceed  the  literal  truth.  David  says,  "  I  make 
my  bed  to  swim  with  tears."  There  is  also  an  ironical 
way  of  speaking,  in  which  the  contrary  is  intended  to  that 
which  is  literally  expressed.  Elijah  says  to  the  prophets 
of  Baal,  "  Cry  aloud,  for  he  is  a  god ;"  i.  e.  ye  call  him  a 
god,  though  we  know  him  to  be  vanity  and  a  lie.  The 
prophet  Micaiah  says  to  king  Ahab,  "  Go  up  against 
Ramoth  Gilead  and  prosper,  for  the  Lord  will  deliver  it 
into   thine  hands;"  though  he  well  knew  that  the  king 


Chap.  IV.  25.  EPISTLE    TO    THE    EPHESIANS.  369 

would  there  be  defeated  and  slain.  But  here  was  no  de- 
ception. The  king  understood  him  perfectly.  His  plain, 
obvious  meaning  was  this,  "  You  depend  on  the  lying  pre- 
dictions of  your  false  prophets,  who  promise  you  success 
in  this  favourite  expedition :  it  is  vain  for  me  to  contradict 
them  :  for  you  will  not  believe  me.  Go,  and  try  the  issue  ; 
see  whether  God  will  prosper  you  or  not." 

But  though  such  figures  are  innocent,  when  they  are 
introduced  with  propriety,  yet  care  should  be  taken,  that 
they  are  never  used  in  such  a  time  or  manner,  as  to  be 
the  occasions  of  deception.  In  stating  this  matter,  let  it 
be  again  observed, 

A  man  may,  in  some  cases,  be  guilty  of  lying,  though 
he  speak  no  more  than  what  is  strictly  and  literally  true. 
If,  for  instance,  he  expresses  the  truth  with  an  air  of 
irony,  so  that  the  hearers  will  naturally  suppose  he  means 
the  contrary ;  or  if  he  divulges  a  truth,  which  he  was 
previously  bound  to  conceal ;  or  if  he  affirms  that,  which 
he  really  thinks  to  be  false,  though  it  should  ultimately  be 
verified  in  fact;  in  such  cases  he  is  manifestly  chargeable 
with  a  criminal  prevarication.  Having  stated  the  nature 
of  lying,  we  proceed, 

2.  To  mention  some  particular  cases,  in  which  men  are 
guilty  of  it. 

Now  the  grossest  kind  of  lying  is  perjury,  or  speaking 
a  known  falsehood  under  the  awful  solemnity  of  an  oath. 
This  is  a  degree  of  wickedness,  to  which  few  will  venture, 
until  they  have  been  accustomed  to  the  lower  kinds  of 
profanity  and  falsehood.  This  crime  is  greater  in  propor- 
tion to  the  magnitude  and  importance  of  the  case  in  which 
it  is  admitted.  Perjury  in  itself  is  a  horrible  crime,  as  it 
is  a  contempt  of  God's  power  and  justice,  and  a  tramp- 
ling on  the  sacredness  of  truth ;  but  when  it  is  so  used  as 
to  endanger  the  property,   liberty,  reputation,   or  life  of  a 

47 


370  AN    EXPOSITION    OF    THE  Serm.  XXVII. 

fellow-citizen,  its  criminality  is  horribly  augmented.  It  is 
then  a  shocking  complication  of  falsehood,  impiety,  un- 
righteousness and  cruelty. 

,  Men  violate  truth,  when  they  affix  to  words  an  arbitrary 
meaning,  or  make,  in  their  own  minds,  certain  secret  res- 
ervations, with  a  design  to  disguise  facts,  and  deceive  the 
hearers.  It  is  custom  only  that  gives  words  and  signs 
their  currency.  They  have  just  so  much  value,  as  the 
authority  of  common  usage  has  stampt  upon  them.  And 
he  who  attempts  to  deceive  another  by  departing  from  the 
usual  signification  of  words,  is  just  as  guilty,  as  if  he 
had  used  any  other  words  with  the  same  deceitful  inten- 
tion. 

When  we  express  doubtful  matters  in  terms,  and  with 
an  air  of  assurance,  we  may  materially  injure  as  well  as 
grossly  deceive  our  neighbour.  We  never  ought  to  report 
for  certain  the  things  which  we  have  received  only  from 
vulgar  fame,  from  a  stranger,  from  men  of  doubtful  ve- 
racity, from  those,  who,  though  otherwise  of  good  char- 
acter, yet,  in  that  case,  are  known  to  be  under  a  violent 
prejudice.  Of  matters  thus  circumstanced  we  should 
speak  doubtfully,  or  state  our  authority,  or,  which  is  usually 
better  than  either,  say  nothing  at  all. 

Men  are  guilty  of  wanton  and  malicious  falsehood, 
when  they  repeat,  with  romantic  additions,  and  fictitious 
embellishments,  the  stories  which  they  have  heard  of  a 
neighbour,  that  thus  they  may  excite  against  him  the 
severer  ridicule,  or  cast  on  his  character  a  darker  stain,  or 
turn  to  merriment  his  godly  actions,  or  his  innocent  pecu- 
liarities. If  no  more  than  the  gratification  of  a  vein  of 
humour  is  intended,  the  fiction  is  far  less  criminal.  But 
even  here  there  is  guilt  and  danger;  there  is  a  departure 
from  that  simplicity,  which  ought  to  guide  our  conversa- 
tion ;    and   mischief   may  ensue,   of   which    we   are    not 


Chap.  IV.  25.  EPISTLE    TO    THE    EPHESIANS.  371 

aware;  an  innocent  neighbour  may  be  materially  injured; 
and  a  habit  acquired  in  smaller  matters  may  lead  to  grosser 
violations  of  truth. 

Men  may  utter  a  falsehood  by  the  tone  of  their  voice, 
while  their  words  are  literally  true.  Language  is  imper- 
fect ;  we  have  not  a  distinct  word  for  every  thought ;  we 
express  much  by  our  emphasis  and  air.  You  think,  per- 
haps, that  you  keep  near  enough  to  truth,  if  you  repeat 
the  words,  which  you  heard  from  another ;  but  you  may 
as  effectually  belie  him  by  a  different  manner  of  speak- 
ing, as  by  different  sentences.  There  are  those  who 
make,  as  well  as  speak  a  lie. 

Having  mentioned  some  of  the  ways,  in  which  men 
violate  truth,  we  will, 

3.  Consider  several  distinct  cases,  in  which  we  are 
bound  to  speak  truth  with  our  neighbour. 

We  must  preserve  truth  in  our  common  and  familiar 
conversation.     This  is  chiefly  intended  in  the  text. 

Precepts  similar  to  this  often  occur  in  the  sacred 
writings.  "  Lie  not  one  to  another,  seeing  ye  have  put 
off  the  old  man  with  his  deeds."  "  Whatsoever  things 
are  true,  think  on  these  things."  "  He  who  shall  enter 
into  God's  holy  hill,  is  one  who  speaketh  the  truth  in  his 
heart."  When  friends  and  neighbours  sit  in  the  social 
circle,  the  conversation  will  often  turn  upon  matters  which 
seem  to  be  of  little  consequence.  But  whatever  may  be 
the  subject,  their  speech  should  be  with  grace,  seasoned 
with  salt ;  their  conversation  should  be  with  simplicity  and 
sincerity.  However  indifferent  the  subject  may  be,  a 
habit  of  trifling  with  truth  cannot  be  indifferent.  Things 
which  appear  small  in  themselves,  may  be' great  in  their 
effects.  Trivial  misrepresentations,  jocular  falsehoods  and 
fictitious  news,  may  painfully  disquiet  honest  minds,  and 
incurably  break  the  peace  of  neighbourhoods. 


372  AN    EXPOSITION    OF    THE  Serm.  XXVII. 

We  must  speak  truth  in  our  commerce  with  one 
another.  The  Apostle  says,  "  Let  no  man  go  beyond,  or 
defraud  his  brother  in  any  matter."  The  prophet  men- 
tions this  as  an  evidence  of  the  prodigious  corruption  of 
the  Jewish  nation,  that  "  they  bent  their  tongues,  like  their 
bows,  for  lies ;"  that  "  every  brother  would  utterly  sup- 
plant, and  they  would  deceive  every  one  his  neighbour ;" 
"  that  they  had  taught  their  tongues  to  speak  lies,  and 
wearied  themselves  to  commit  iniquity;  and  when  one 
spake  peaceably  to  his  neighbour,  he,  in  his  heart,  laid 
wait  for  him."  So  much  deception  was  practised  among 
them,  that  the  prophet  says,  "  Take  heed  every  man  of 
his  neighbour,  and  trust  ye  not  in  any  brother."  False- 
hood in  dealing  soon  destroys  mutual  confidence ;  and 
when  confidence  is  lost,  society  must  disband. 

In  giving  public  testimony,  we  must  be  careful,  as  on 
the  one  hand,  to  say  nothing  but  the  truth,  so,  on  the 
other,  to  conceal  no  part  of  the  truth,  which  relates  to 
the  matter  under  examination.  A  partial,  and  a  false  re- 
presentation of  facts  may  equally  operate  to  the  perver- 
sion of  justice.  And  if,  through  our  prevarication  wrong 
judgment  proceeds,  we  are  answerable  for  the  conse- 
quences. 

We  must  adhere  to  truth,  when  we  speak  of  men's 
actions  or  characters.  "  Speak  evil  of  no  man,"  says  the 
Apostle.  This  precept,  however,  must  be  understood 
with  some  limitation.  We  may  have  occasion  to  speak 
the  evil,  which  we  know  of  another,  either  in  our  own 
vindication,  or  for  the  security  of  our  friends.  But  when 
no  good  end  is  to  be  obtained,  the  evil  which  we  know 
ought  not  to  be  disclosed.  Private  expostulation  and  ad- 
monition are  all  that  duty  demands.  If  occasion  calls  us 
to  speak,  we  must  say  no  more  than  truth  will  justify, 
and  the  occasion  requires.     We  are  not  to  speak  evil  of 


Chap.  IV.  25.         EPISTLE    TO    THE    EPHESIANS.  373 

another,  on  doubtful  evidence,  or  uncertain  hearsay.  It 
is  one  part  of  the  description  of  a  good  man,  that  "  he 
backbiteth  not  with  his  tongue,  nor  taketh  up  a  reproach 
against  his  neighbour."  We  should  consider,  that  the  ill 
report  may  come  from  his  enemy,  or  from  a  prejudiced 
person ;  that  there  may  be  some  mistake  in  the  story,  or 
some  circumstance  added  or  omitted,  which  gives  the 
whole  affair  a  false  complexion.  If  we  give  a  new  spring 
to  the  rumour,  we  know  not  how  far  it  will  run,  nor  what 
a  form  it  may  assume,  in  passing  from  one  to  another. 
When  once  it  is  gone  from  us,  it  immediately  flies  out  of 
our  reach.  It  is  not  in  our  power  to  recall  it  back,  to 
check  its  progress,    or  to  correct  its  falsehoods. 

It  is  a  precept  in  the  law  of  Moses,  "  Thou  shalt  not 
go  up  and  down,  as  a  talebearer  among  thy  people." 
Much  mischief  is  done  in  neighbourhoods  by  those  offi- 
cious tattlers,  who  carry  from  house  to  house  intelligence 
of  what  one  person  has  said  of  another.  Inadvertent 
things  are  sometimes  spoken,  which  had  no  ill  design,  and 
are  not  worthy  of  a  repetition.  If  they  are  repeated, 
they  usually  assume  an  aspect,  and  acquire  a  magnitude, 
of  which  the  person  who  first  spoke  them  had  no  idea. 
Had  they  remained,  as  they  fell  from  his  lips,  no  harm 
would  have  been  done,  as  none  was  intended.  But  now, 
changed  by  the  talebearer,  they  have  perhaps  given  an 
offence,  which  cannot  be  removed.  The  whisperer  who 
revealeth  secrets,  and  the  talebearer  who  circulates 
domestic  intelligence,  often  separates  the  nearest  friends. 

Once  more.  We  must  observe  truth  in  our  prom- 
ises. 

Truth  obliges  us,  first,  to  promise  nothing  different 
from  our  intention,  or  exceeding  our  ability;  and,  then, 
to  perform  our  promise  according  to  the  mutual  intention 
and  understanding  of  the  parties.     Providential  adversity 


374  AN    EXPOSITION    OF    THE  Serm.  XXVII. 

may,  for  the  present,  suspend,  but  does  not  absolutely 
cancel  the  obligation  to  perform  our  promise.  With 
returning  ability,  the  obligation  revives.  No  promise 
can  bind  us  to  an  action  in  itself  unlawful.  If  we 
have  brought  ourselves  into  such  an  embarrassment,  we 
are  to  extricate  ourselves  by  repenting  of  our  criminal 
rashness.  But  personal  inconvenience,  or  the  prospect 
of  advantage  will  not  exempt  us  from  our  obligations.  It 
is  the  character  of  the  upright  man,  that,  "  if  he  swears  to 
his  own  hurt,  he  changes  not." 

II.  What  we  proposed  in  the  second  place,  was  to  show, 
that  a  regard  to  truth  is  a  necessary  part  of  the  Christian 
character. 

The  Apostle  says,  "  Ye  have  been  taught,  that  ye  put 
on  the  new  man ;  wherefore,  putting  away  lying,  speak 
every  man  truth  with  his  neighbour."  So  he  says  to  the 
Colossians,  "  Lie  not  one  to  another,  seeing  ye  have  put 
off  the  old  man  with  his  deeds,  and  have  put  on  the  new 
man."  The  Psalmist  says,  He  who  shall  stand  in  God's 
holy  hill,  is  one  who  speaketh  the  truth  in  his  heart.  We 
are  taught,  that  "  the  fruit  of  the  Spirit  is  righteousness 
and  truth."  On  the  contrary,  falsehood  and  lying  are 
said  to  be  "  of  the  devil,  who  was  a  liar  from  the  begin- 
ning, and  abode  not  in  the  truth."  And  liars  have  a  part 
justly  assigned  them  in  the  place  prepared  for  that  lying 
spirit.  All  wilful  and  deliberate  lying  must  proceed 
from  a  corrupt  and  wicked  temper;  from  pride,  malice, 
envy,  covetousness,  or  some  reigning  lust,  which  is  op- 
posite to  the  spirit  of  the  gospel.  The  Apostle,  there- 
fore, with  lying,  joins  anger,  wrath,  malice,  blasphemy 
and  filthy  communication,  as  kindred  and  associate  vices. 
This  horrible  group  the  new  man  has  renounced. 

Deceitfulness  is  contrary  not  only  to  the  express  com- 
mands of  the  gospel,  but  even  to  the  dictates  of  natural 


Chap.  IV.  25.  EPISTLE    TO    THE    EPHES1AXS.  375 

conscience ;  and  every  man,  who  walks  in  guile,  dissimu- 
lation and  cunning,  is  so  far  from  the  spirit  of  the  gospel, 
that  he  is  sunk  below  that  sense  of  honour  and  moral 
fitness,  which  is  common  to  mankind.  Every  man  ab- 
hors a  liar;  and  no  injury  is  more  universally  resented 
among  men,  than  the  imputation  of  a  lie.  The  Apostle 
speaks  of  the  Heathens,  as  being  full  of  envy,  malignity 
and  deceit ;  but  he  says,  "  They  knew  the  judgment  of 
God,  that  they  who  did  such  things,  were  worthy  of 
death."     I  proceed, 

III.  To  consider  the  argument,  which  the  Apostle  here 
urges  for  the  maintenance  of  truth  between  man  and  man. 
"  We  are  members  one  of  another."  We  are  fellow 
members,  both  as  men,  and  as  Christians. 

As  men,  we  are  members  one  of  another.  We  par- 
take of  the  same  nature,  have  the  same  rights  and  claims, 
are  mutually  dependent,  and  capable  of  being  mutually 
beneficial.  We  are  united  in  the  same  civil  society  ;  in 
families,  vicinities,  and  larger  communities,  and  are  under 
the  same  natural  and  civil  obligations.  Mutual  confidence 
is  the  band,  that  holds  all  society  together ;  but  there  can 
be  no  mutual  confidence  without  reciprocal  fidelity. 
Falsehood  is  a  perversion  of  that  faculty,  which  is  the 
great  instrument  of  society,  the  faculty  of  speech;  and 
it  dissolves  that  confidence,  which  is  the  grand  cement  of 
social  union.  It  renders  property,  reputation  and  life  in- 
secure. It  subverts  order,  interrupts  peace,  separates 
friends,  obstructs  the  course  of  justice,  and,  as  far  as  it 
prevails,  it  spreads  confusion  and  misery.  Men,  therefore, 
no  longer  treat  one  another,  as  fellow  members  of  society, 
and  fellow  creatures  sharing  in  the  same  rights,  than  they 
walk  uprightly,  work  righteousness,  and  speak  the  truth 
in  their  hearts. 

The  argument  applies,  with  superior  force,  to  Christians. 


376  AN    EXPOSITION    OF    THE  Serin.  XXVII. 

As  Christians,  we  are  children  of  the  same  God,  the 
God  of  truth ;  we  are  disciples  of  the  same  Lord,  the 
faithful  and  true  witness,  who  did  no  sin,  neither  was 
guile  found  in  his  mouth.  We  are  partakers  of  that 
Spirit,  who  is  called  the  Spirit  of  truth,  and  whose  gra- 
cious work  is  in  all  goodness,  righteousness  and  truth. 
We  are  members  of  the  same  spiritual  head,  even  Christ. 
We  are  united  to  the  same  spiritual  body,  the  church. 
We  are  called  to  the  same  heavenly  hope,  profess  the 
same  faith  and  worship  the  same  great  Parent  in  the 
name  of  the  same  Mediator.  We  acknowledge  the 
same  gospel,  which  uniformly  requires  sincerity  and  truth, 
forbids  all  unrighteousness  and  deceit,  and  denounces 
the  wrath  of  God  against  every  one  that  loveth  and  maketh 
a  lie. 

If  then  we  walk  in  guile  and  deceit,  if  we  practise  the 
vile  arts  of  dishonesty,  we  palpably  contradict  our  human, 
and  especially  our  Christian  character.  We  act  in  oppo- 
sition to  the  nature  of  God,  the  dictates  of  reason,  the 
example  of  Christ,  the  influence  of  the  Spirit,  the  pre- 
cepts of  the  gospel,  the  peace  of  civil  and  religious  society, 
our  mutual  relation,  and  the  hopes  of  heaven. 

Our  subject  leads  us  to  reflect  on  the  excellency  of  the 
Christian  religion,  which,  while  it  points  out  the  way  to 
future  glory,  provides  for  the  present  peace  and  security 
of  human  society.  If  we  would  always  speak  with  that 
candour  and  simplicity,  and  act  with  that  fairness  and  pro- 
bity, which  the  gospel  recommends,  there  would  be  no 
angry  contentions  and  bitter  animosities;  families  would 
subsist  in  harmony ;  neighbourhoods  would  enjoy  tran- 
quillity ;  communities  would  be  free  from  disturbances ; 
suits  at  law  would  rarely  be  known ;  and  controversies, 
when  they  happened,  would  be  peaceably  adjusted  and 
equitably  terminated.     It  is  the  want  of  this  undissembled 


Chap.  IV.   25.  EPISTLE    TO    THE    EPHESIANS.  377 

goodness,  and  undisguised  friendship,  which  occasions  most 
of  the  disquietudes  attending  the  social  life. 

We  see  the  danger  of  profane  language,  as  it  naturally 
leads  to  the  grossest  kind  of  falsehood,  even  to  perjury  in 
public  testimony.  The  man  who  always  speaks  with  a 
sacred  regard  to  truth,  establishes  a  character  for  veracity, 
which  stamps  a  credit  on  his  word,  and,  in  ordinary  cases, 
supersedes  the  necessity  of  an  oath.  If  lying  had  never 
been  known,  oaths,  for  the  decision  of  controversies, 
would  never  have  been  introduced.  The  man,  who  ac- 
customs himself  to  swearing  in  common  discourse,  acknow- 
ledges the  insufficiency  of  his  simple  declaration,  and  holds 
up  to  the  world  a  character  of  doubtful  veracity.  But  if 
his  veracity  is  doubtful,  his  oath  will  not  command  belief; 
for  the  man,  who  is  accustomed  to  profaneness,  may  as 
easily  learn  to  perjure  himself,  as  the  man  habituated  to 
little  falsehoods  can  learn  to  prevaricate  in  important 
matters. 

We  see  how  dangerous  it  is  to  practise  those  diversions, 
which  are  attended  with  temptations  to  fraud.  In  this 
view,  gaming  for  money  must  universally  be  condemned. 
Where  any  thing  is  depending  on  the  issue,  there  is  a 
strong  inducement  to  artifice  and  deception.  Men  excuse 
fraud  in  this  case,  because  it  is  only  gaming,  not  business. 
But  a  habit  of  deceit  acquired  in  gaming,  is  easily  carried 
into  more  important  transactions. 

We  should  educate  our  children  in  a  regard  to  truth, 
and  exercise  over  them  a  government  which  may  speak 
its  sacred  importance. 

In  a  word  this  should  be  our  resolution  and  care,  that 
in  simplicity  and  godly  sincerity,  not  with  fleshly  wisdom, 
but  by  the  grace  of  God,  we  will  have  our  conversation 
in  the  world. 


48 


378  AN    EXPOSITION    OF    THE  Serm.  XXVIII. 


SERMON  XXVIII. 

Ephesians  iv.  26,  27. — Be  ye  angry  and  sin  not :  let 
not  the  sun  go  down  on  your  wrath.  Neither  give  place 
to  the  devil. 

The  Apostle,  having  taught  the  necessity  of  being  re- 
newed in  the  spirit  of  the  mind,  proceeds  to  inculcate 
the  several  virtues  which  form  the  character  of  the  new 
man.  The  first  which  he  mentions  is  sincerity,  or  a  strict 
regard  to  truth  in  our  common  conversations.  The  next 
is  that  contained  in  the  words  now  read,  which  is  meek- 
ness, or  the  government  of  our  passions.  "  Ye  have  been 
taught ;  that  ye  put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness.  Wherefore 
putting  away  lying,  speak  every  man  truth  with  his  neigh- 
bour. Be  angry,  and  sin  not."  This  precept  is  very  pro- 
perly subjoined  to  the  former.  Falsehood  in  speech  often 
proceeds  from  excess  of  passion.  If  we  would  govern 
our  tongues,  we  must  rule  our  spirits.  He  who  puts 
away  lying,  and  speaks  only  truth  with  his  neighbour,  does 
not  indulge  immoderate  anger,  for  this  inflames  the  tongue, 
and  thus  sets  on  fire  the  course  of  nature,  nor  does  he  give 
place  to  the  devil,  for  he  was  a  liar  from  the  beginning, 
and  abode  not  in  the  truth. 

We  will,  first,  state  the  meaning  of  this  precept,  "  Be 
angry,  and  sin  not,"  and  show,  in  what  cases  we  may  in- 
nocently be  angry;  next,  mention  some  instances  of  sin- 
ful anger ;  finally,  consider  in  connexion  with  this  precept, 
the  caution,  "  not  to  give  place  to  the  devil." 


Chap.  IV.  26,  27.     EPISTLE    TO    THE    EPHESIANS.  379 

I.  We  will  state  the  meaning  of  this  precept,  "  Be 
angry,  and  sin  not;"  and  show  how  far  anger  may  be  in- 
nocent. 

These  words  are  not  an  injunction  to  be  angry  :  but  a 
caution  not  to  sin,  when  we  are  angry.  Anger  is  one  of 
the  natural  passions.  There  are  occasions  on  which  it 
will  involuntarily  arise.  There  seems  to  be  no  more 
necessity  for  commanding  us,  in  general,  to  be,  or  not  to 
be  angry,  than  there  is  for  enjoining,  or  forbidding  hunger, 
thirst,  desire,  or  fear.  But  as  there  is  special  danger  of 
sin,  when  anger  is  awakened,  so  there  was  great  propriety 
in  the  caution,  "  Sin  not  in  your  anger."  This  evidently 
is  the  Apostle's  meaning. 

That  we  may  form  a  more  accurate  judgment,  how  far 
anger  is  innocent,  and  when  it  becomes  sinful,  it  will  be 
necessary  to  consider,  what  anger  is  in  itself,  separate  from 
the  excesses  and  irregularities  which  usually  attend  it. 

Anger  is  a  displeasure  and  uneasiness  of  mind,  arising 
from  the  apprehension  of  injury  or  wrong,  and  accom- 
panied with  a  desire  to  prevent  or  remove  it. 

Mere  evil  or  pain  is  not  the  proper  object  of  anger; 
but  it  is  evil  designed,  or  supposed  to  be  designed ;  or  what 
we  call  injury.  To  be  angry  at  providential  calamities  is 
impiety.  To  be  angry  at  the  inanimate  instruments  of 
mischief,  or  at  the  natural  actions  of  brutes,  is  peevish- 
ness. But  the  injuries  done  to  us,  or  intended  against  us 
by  rational  creatures,  justly  cause  displeasure  or  resent- 
ment. Whether  the  injury  immediately  fall  on  us  or  on 
others,  it  may  be  an  object  of  displeasure,  but  in  the  for- 
mer case,  the  resentment  will  be  more  sensible  and  active, 
because  the  principle  of  self-preservation  operates  more 
suddenly  and  powerfully,  than  the  principle  of  compassion 
for  others. 

This  displeasure  at  injury  implies  a  desire  to  remove, 


380  AN    EXPOSITION    OF    THE  Serm.  XXVIII. 

or  prevent  it.  We  cannot  be  willing  to  suffer  an  evil 
which  we  think  to  be  maliciously  intended,  or  unjustly  in- 
flicted. A  principle  of  piety  may  compose  and  calm  our 
spirits  under  injuries,  and  restrain  us  from  violent  methods 
of  redress;  but  the  injuries  themselves  will  be  painful, 
while  they  are  felt,  and  tolerable  only  until  they  can  be 
innocently  removed. 

When  violence  approaches  our  persons,  or  our  proper- 
ties, the  first  rising  of  resentment  is  certainly  innocent. 
It  is  only  the  call  of  nature  to  put  ourselves  in  a  posture 
of  defence,  and  to  ward  off  the  impending  evil. 

As  we  naturally  love  life,  so  we  have  an  innate  desire 
of  esteem.  Any  contempt  or  reproach  offered  to  our 
characters,  unavoidably  excites  displeasure,  and  prompts 
us  to  self-vindication.  And  we  have  the  same  right  to 
guard  our  reputations  as  our  persous.  Our  feelings,  in 
both  cases,  urge  us  to  defend  ourselves;  but  reason  and 
piety  must  prescribe  the  means,  and  prudence  guide  us  in 
the  use  of  them. 

We  feel  not  only  for  ourselves,  but  for  others.  Com- 
passion is  a  natural  sentiment,  as  well  as  self-love.  The 
sight  of  a  danger  threatening  our  fellow-creatures,  rouses 
us  to  interpose  for  their  protection.  We  sympathize  with 
others  in  their  grief,  even  though  we  know  not  its  cause. 
But  we  never  sympathize  with  them  in  the  violent  parox- 
ysms of  their  anger.  We  rather  feel  for  those  who  are 
the  objects  of  this  passion,  and  exert  ourselves  to  defend 
them  against  it. 

Farther :  As  there  is,  in  our  nature,  a  principle  of  re- 
sentment against  injury  ;  so  there  is,  in  a  virtuous  temper, 
a  holy  displeasure  against  moral  evil;  and  this  is  some- 
times in  Scripture  called  anger.  It  is  said,  in  commenda- 
tion of  the  Ephesians,  that  "  they  could  not  bear  them 
who  were  evil."    When  Moses,  descending  from  the  mount, 


Chap.  IV.  2G,  27.       EPISTLE    TO    THE    EPHESIANS.  381 

beheld  the  Israelites  worshipping  a  golden  calf,  his  anger 
was  exceeding  hot,  and  he  cast  down  and  brake  the  tables 
of  stone  which  were  in  his  hands.  It  is  to  be  remarked, 
however,  that  he  did  not  break  the  tables,  before  he  came 
within  view  of  the  idolators ;  so  that  by  his  action  he 
strongly  testified  his  holy  resentment  of  their  horrid 
impiety.  When  David  heard  Nathan's  story  concerning 
the  rich  man,  who,  had  taken  a  poor  neighbour's  only 
lamb  to  make  an  entertainment  for  his  friends,  "his  anger 
was  greatly  kindled  against  the  man  who  had  done  this." 
The  virtuous  principle  rose  in  honest  indignation  against 
such  an  inhuman  action.  When  our  divine  Lord  per- 
ceived the  obstinacy  of  the  Pharisees,  "  he  looked  about 
upon  them  with  anger,  being  grieved  for  the  hardness 
of  their  hearts."  This  example  shows,  that  reproof, 
in  cases  of  great  and  obstinate  wickedness,  ought  to 
be  administered  in  such  a  manner,  as  will  express  both  a 
compassionate  concern  for  the  offenders,  and  a  virtuous  in- 
dignation against  their  vices.  Eli's  reproof  to  his  ungodly 
sons  was  much  too  soft  and  gentle,  when  he  said,  "  Why  do 
ye  such  things  ?  I  hear  of  your  evil  dealings  by  all  this 
people.  It  is  no  good  report  that  I  hear  of  you.  Ye 
make  the  Lord's  people  to  transgress."  He  was  not  only 
a  father,  but  a  priest  and  a  magistrate ;  and  he  ought,  in 
this  case,  to  have  acted  with  greater  authority.  God 
therefore  says,  "  I  will  judge  the  house  of  Eli  for  ever,  for 
the  iniquity  which  he  knoweth,  because  his  sons  made 
themselves  vile,  and  he  restrained  them  not." 

We  have  shown  how  far  anger  is  innocent. 

II.  We  proceed  to  show,  in  some  instances,  when  it 
becomes  sinful. 

1.  Anger  is  sinful,  when  it  rises  without  cause.  "Who- 
soever," says  our  Lord,  "  shall  be  angry  with  his  brother 
without  a  cause,  shall  be  in  danger  of  the  judgment." 


382  AN    EXPOSITION    OF    THE        Serm.  XXVIII. 

Considering  the  imperfection  of  human  nature,  and  the 
various  interests,  habits  and  educations  of  mankind,  you 
may  expect  often  to  meet  with  things  not  perfectly  agree- 
able to  your  wishes  and  feelings.  If  you  will  suffer 
yourself  to  be  vexed  and  disturbed  with  every  trivial 
affront,  every  disrespectful  word,  every  opposition  to  your 
opinion,  every  neglect  of  the  little  punctilios  of  cere- 
mony, you  may  be  in  continual  vexation  of  spirit.  It  is  a 
weak  and  vain  mind,  that  can  dispense  with  no  little  errors 
in  other  people's  sentiments,  and  bear  with  no  faults  in 
their  behaviour.  Before  you  expect  perfection  in  your 
neighbours,  attain  to  perfection  yourself.  Before  you  de- 
mand that  all  men  shall  please  you,  study  to  please  all 
men  in  all  things.  The  more  careful  you  are  to  gratify 
the  humours  of  others,  the  more  easily  you  will  overlook 
or  pardon  their  failings. 

2.  Rash  anger  is  sinful.  "  Be  not  hasty  in  thy  spirit 
to  be  angry."     "  Be  slow  to  wrath." 

You  suppose  your  neighbour  has  done  you  an  injury ; 
but  possibly  you  mistake  the  case.  Examine  it  coolly ; 
go  and  converse  with  the  man ;  hear  what  he  has  to  say ; 
admit  every  reasonable  excuse.  If  you  are  angry  before 
you  know  there  is  cause,  you  are  angry  without  cause. 
"  Charity  suffers  long  and  is  kind ;  it  is  not  easily  pro- 
voked ;  it  believeth  all  things  and  hopeth  all  things." 

3.  Anger  is  sinful,  when  it  exceeds  the  demerit  of  its 
cause ;  for  so  far  as  it  overrates  the  offence,  it  is  without 
cause. 

Anger  is  a  selfish,  blind,  heady  passion.  It  is  ex- 
tremely apt  to  aggravate  injuries  by  adding  fictitious  cir- 
cumstances. If  you  meet  with  a  provocation,  stand  upon 
your  guard.  You  are  in  greater  danger  from  your  pas- 
sion within,  than  from  the  supposed  enemy  without. 
Hearken   not   to   its   inflammatory    suggestions.      Listen 


Chap.  IV.  26,  27.    EPISTLE    TO    THE    EPHESIANS.  383 

rather  to  the  soft  and  kind  voice  of  Charity ;  she  will  tell 
you  to  mitigate  the  offence;  she  will  caution  you  not 
fully  to  depend  on  the  judgment  which  anger  has  formed ; 
but  to  make  some  deductions  from  it;  she  will  advise  you 
to  judge  equitably,  and  not  according  to  the  first  appear- 
ance. 

4.  Anger  is  sinful,  when  it  breaks  out  into  indecent, 
reviling  and  reproachful  language. 

Moses,  though  exceedingly  meek  in  his  general  temper, 
once  fell  into  such  a  sudden  heat  of  passion,  that  he  spake 
unadvisedly  with  his  lips.  For  this  transgression,  he  was 
denied  the  privilege  of  entering  into  Canaan.  Our  Sa- 
viour has  warned  us,  that  if  we  express  our  anger  in 
terms  of  reproach  and  contempt  against  our  brethren,  we 
expose  ourselves  to  an  aggravated  punishment.  It  is  the 
advice  of  an  apostle  of  Christ,  "  Be  pitiful,  be  courteous, 
not  rendering  railing  for  railing,  but  contrariwise,  blessing ; 
knowing,  that  hereunto  ye  are  called,  that  ye  should  in- 
herit a  blessing."  This  advice  comes  to  us  recommended 
and  enforced  by  the  example  of  Christ  himself,  "  who, 
when  he  was  reviled,  reviled  not  again ;  when  he  suffered 
threatened  not,  but  committed  himself  to  him  who  judg- 
eth  righteously."  The  observation  of  Solomon  is  often 
verified  in  experience,  "  A  soft  answer  turneth  away 
wrath,  but  grievous  words  stir  up  anger." 

5.  Anger  is  sinful,  when  it  prompts  to  designs,  or  acts 
of  revenge. 

The  divine  law  authorized  a  judge,  when  an  injured 
person  applied  to  him  for  redress,  to  give  an  eye  for  an 
eye,  and  a  tooth  for  a  tooth.  The  Jewish  doctors  hence 
absurdly  inferred,  that  the  party  injured,  not  only  was 
bound  to  demand  retaliation,  but  might  execute  with  his 
own  hand  such  a  measure  of  revenge  as  the  law  pre- 
scribed.    This  perversion  of  the  law  our  Lord  condemns ; 


384  AN    EXPOSITION    OF    THE  Serm.  XXVIII. 

and,  on  the  contrary,  teaches  his  disciples,  that  they  are 
in  no  case,  to  revenge  an  injury;  and  that,  in  many  cases, 
especially  where  the  injury  is  but  small,  or  such  as  may 
be  borne  without  great  inconvenience,  it  is  better  to  pass 
it  by  unnoticed,  or  overcome  it  by  goodness,  than  to  pro- 
voke fresh  injuries,  and  perpetuate  a  contention,  by  seek- 
ing redress  in  law.  "  Ye  have  heard,"  says  he,  "  that  it 
hath  been  said,  An  eye  for  an  eye,  and  a  tooth  for  a  tooth. 
But  I  say  unto  you,  that  ye  resist  not  evil :  but  whosoever 
shall  smite  thee  on  thy  right  cheek,  turn  to  him  the  other 
also.  And  if  a  man  will  sue  thee  at  the  law  and  take 
away  thy  coat,  let  him  have  thy  cloak  also.  And  whoso- 
ever shall  compel  thee  to  go  a  mile,  go  with  him  twain." 
To  the  same  purpose  is  the  instruction  given  by  St.  Paul 
to  the  Romans.  "Bless  them  which  persecute  you;  bless 
and  curse  not.  Recompense  to  no  man  evil  for  evil. 
Provide  things  honest  in  the  sight  of  all  men.  Avenge 
not  yourselves,  but  rather  give  place  unto  wrath :  for  it  is 
written,  Vengeance  is  mine;  I  will  repay,  saith  the  Lord. 
Therefore  if  thine  enemy  hunger,  feed  him ;  if  he  thirst, 
give  him  drink  :  for  in  so  doing,  thou  shalt  heap  coals  of 
fire  on  his  head.  Be  not  overcome  of  evil,  but  overcome 
evil  with  good." 

6.  Anger  is  criminal,  when  it  settles  into  malice. 

Though  you  should  not  in  word  or  action,  attempt  any 
thing  like  revenge ;  yet  if  you  are  continually  brooding 
over  a  supposed  injury;  studying  to  aggravate  it;  calling 
up  in  your  mind  a  thousand  unfavourable  sentiments  con- 
cerning him  who  has  done  it;  listening  with  pleasure  to 
every  evil  thing  which  you  hear  of  him;  and  contem- 
plating with  delight  every  misfortune  that  befalls  him ;  you 
are  guilty  in  the  eyes  of  that  Being  who  looketh  on  the 
heart,  and  who  hath  said,  "  Thou  shalt  not  hate  thy  brother 
in  thy  heart;  thou  shalt  not  avenge,  nor  bear  any  grudge 


Chap.  IV.  26,  27.     EPISTLE    TO    THE    EPHESIANS.  385 

against  the  children  of  thy  people ;  but  thou  shalt  love  thy 
neighbour  as  thyself."  It  is  this  indulgence  of  anger, 
which  the  Apostle  seems  chiefly  to  intend,  when  he  cau- 
.tions  against  sinful  passion;  for  he  immediately  adds, 
"  Let  not  the  sun  go  down  upon  thy  wrath."  A  wise 
man  may  be  surprised  by  anger;  but  it  rests  only  in  the 
bosom  of  fools. 

We  proceed  to  observe, 

III.  To  this  caution  against  sinful  anger  the  Apostle 
subjoins  another,  which  is  nearly  connected  with  it, 
"  Neither  give  place  to  the  devil." 

By  placing  these  two  cautions  together,  the  Apostle  in- 
timates, that  sinful  passion  often  arises  from  the  influence 
of  the  devil ;  and  that,  when  passion  prevails,  we,  in  a 
peculiar  manner,  give  place  to  this  malignant  spirit,  and 
yield  ourselves  to  his  power. 

"  Every  man  is  tempted,  when  he  is  drawn  away  of  his 
own  lusts  and  enticed."  And  it  is  by  means  of  these 
lusts,  that  the  adversary  finds  free  access  to  the  human 
mind.  Against  the  great  Redeemer  he  gained  no  advan- 
tage, because  he  found  in  him  no  unruly  passion,  or  irreg- 
ular inclination.  "  He  that  is  born  of  God,  keepeth 
himself,  and  that  wicked  one  toucheth  him  not."  But 
"  he  works  in  the  children  of  disobedience ;"  for  "  they  walk 
according  to  the  course  of  this  world,  fulfilling  the  desires 
of  the  flesh  and  of  the  mind." 

If  then  you  would  not  give  place  to  the  devil,  see  that 
you  subdue  your  lusts  and  rule  your  spirits.  These  are 
the  traitors  within,  who  hold  a  correspondence  with  the 
enemy,  and  secretly  open  to  him  the  gates  of  the  fortress. 
By  staying  these,  you  will  frustrate  his  designs  against 
you.  They  who  repent  and  acknowledge  the  truth,  are 
said  to  "  recover  themselves  out  of  the  snare  of  the  devil, 
by  whom  they  were  taken  captive  at  his  will."     As  these 

49 


386  AN    EXPOSITION    OF    THE  Serm.  XXVIII. 

Ephesians  had  been  "  taught  to  put  off,  concerning  their 
former  conversation,  the  old  man,  which  is  corrupt,  accor- 
ding to  deceitful  lusts,"  it  might  be  expected,  that  "  they 
would  resist  the  devil,"  and  no  more  permit  him  to  work 
in  them,  as  he  had  done,  "  while  they  all  had  their  con- 
versation in  the  lusts  of  the  flesh." 

Your  first  care  then  must  be  to  "  abstain  from  fleshly 
lusts,  which  war  against  the  soul ;"  to  restrain  the  excesses, 
and  correct  the  irregularities  of  passion,  and  shun  those 
evil  communications,  which  corrupt  good  manners. 

Be  watchful  against  the  temptations  which  most  easily 
beset  you,  and  keep  yourselves  from  your  own  iniquity. 
Get  acquainted  with  yourselves,  learn  the  bias  of  your 
constitution,  observe  your  predominant  passions,  and 
guard  the  weak  side,  where  the  enemy  will  be  most  likely 
to  make  an  assault,  and  will  most  easily  effect  an  entrance. 

Withstand  the  beginning  of  temptations.  When  evil 
thoughts  and  dangerous  passions  move  within  you,  imme- 
diately dispossess  them.  Let  them  not  lodge  there  ;  "  for 
when  lust  hath  conceived,  it  bringeth  forth  sin ;  and  sin, 
when  it  is  finished,  bringeth  forth  death." 

In  all  your  important  concerns;  especially  in  matters 
which  relate  to  religion,  act  with  calmness  and  delibera- 
tion. A  prudent  man  will  look  well  to  his  goings ;  but 
the  foolish  pass  on  and  are  punished.  If  you  hastily  obey 
every  suggestion,  and  blindly  follow  every  impulse,  you 
have  no  security ;  you  are  taken  captive  by  Satan  at  his 
will.  When  a  thought  is  suggested,  or  an  inclination  ex- 
cited, examine  it  before  you  comply  with  it;  inquire, 
whether  it  be  agreeable  to  reason  and  the  word  of  God. ; 
whether  it  be  of  a  holy  tendency ;  what  effect  the  indul- 
gence of  it  will  have  on  your  temper ;  what  will  be  the 
consequences  of  it  to  others ;  and,  admit,  or  reject  it,  ac- 
cording to  the  result  of  those  inquiries. 


Chap   IV.  26,  27.    EPISTLE    TO    THE    EPHESIANS.  387 

That  you  may  not  give  place  to  the  devil,  arm  your- 
selves with  the  sword  of  the  Spirit,  which  is  the  word  of 
God.  Thus  did  the  Captain  of  our  salvation.  Satan 
tempted  him  to  false  worship ;  Jesus  replied,  "  It  is  writ- 
ten, Thou  shalt  worship  the  Lord  thy  God."  Satan  per- 
verted the  Scripture  to  encourage  a  rash  confidence  in 
God's  promise.  The  Saviour  answered,  "  It  is  written, 
Thou  shalt  not  tempt  the  Lord."  Store  your  minds  with 
Scriptural  knowledge,  that  you  may  always  have  an  argu- 
ment ready  against  every  evil  suggestion.  Attend  to  the 
plain,  obvious,  literal  sense  of  Scripture,  and  govern  your- 
selves by  it,  that  you  may  not  be  misled  by  the  sleight  and 
craft  of  them  who  lie  in  wait  to  deceive. 

The  divine  word  will  furnish  you  with  an  answer  to 
every  temptation,  and  an  argument  against  every  sin. 
If  you  perceive  an  evil  thought  or  passion  stirring  within 
you,  confront  it  by  some  pertinent  passage  of  sacred  writ. 

If  doubts  should  arise  concerning  any  doctrine  of  re- 
ligion, go  to  the  word  of  God  and  inquire,  whether  it  is 
clearly  and  expressly  taught  there.  If  it  is;  then  submit 
to  its  genuine  influence ;  and  study  no  evasions  to  pacify 
a  guilty  conscience.  If  you  are  tempted  to  an  action, 
which  the  word  of  God  evidently  condemns ;  contrive  no 
excuses  and  palliations  ;  but  say  with  the  patriarch,  "  How 
can  I  do  this  great  wickedness,  and  sin  against  God !" 
If,  under  a  supposed  injury,  passion  urges  you  to  some 
violent  measures  for  redress,  remember  the  words  of  the 
Apostle,  "  Dearly  beloved,  avenge  not  yourselves,  but 
rather  give  place  to  wrath ;"  i.  e.,  give  place  to  the  wrath 
and  justice  of  God,  for  vengeance  belongs  to  him.  If  re- 
ligion is  represented  in  a  discouraging  light ;  inquire 
whether  this  is  the  light  in  which  the  Saviour  exhibits  it. 
Think  of  his  kind  invitation  and  promise,  "  Come  unto 
me,  all  ye  that  labour,  and  are  heavy-laden,  and  I  will 


388  AN   EXPOSITION    OF    THE  Serm.  XXVIII. 

give  you  rest.  Take  my  yoke  upon  you,  and  learn  of  me, 
for  I  am  meek  and  lowly  in  heart,  and  ye  shall  find  rest  to 
your  souls ;  for  my  yoke  is  easy,  and  my  burden  is  light." 
If  you  excuse  yourselves  from  prayer,  or  any  other 
duty,  under  a  notion  that  you  are  not  fit  for  it,  and  shall 
consequently  incur  greater  guilt  in  the  observance,  than  in 
the  neglect  of  it,  look  into  the  Bible,  and  see  whether 
these  are  not  expressly  enjoined  on  all,  without  distinction, 
and  whether  your  excuse  is  once  admitted  there.  If  you 
are  tempted  to  delay  the  work  of  religion ;  hear  what  the 
Scripture  says ;  "  Boast  not  of  to-morrow."  "  Behold 
now  is  the  accepted  time."  Are  you  inclined  to  entertain 
loose  thoughts  of  the  nature  of  religion  ?  Attend  to  the 
Saviour's  words  :  "  Strive  to  enter  in  at  the  strait  gate,  for 
many  will  seek  to  enter  in,  and  shall  not  be  able." 

Thus  you  are  to  repel  the  temptations  which  approach 
you. 

Again  :  That  you  may  not  give  place  to  the  devil,  take 
time  to  consider,  whether  any  motive  suggested  in  favour 
of  sin  is,  in  its  nature,  so  powerful,  as  the  arguments 
which  the  Scripture  offers  against  it.  Apply  to  your- 
selves the  Apostle's  expostulations  with  the  Romans : 
"  What  fruit  had  ye  then  in  those  things,  whereof  ye  are 
now  ashamed  1  For  the  end  of  those  things  is  death." 
Employ  yourselves  in  pious  meditations,  in  prayer,  and  in 
converse  with  the  word  of  God.  When  Satan  finds  a 
soul  empty  and  swept  of  every  serious  thought  and  dispo- 
sition, he  enters  in  and  dwells  there.  They,  in  whom  he 
dwells,  are  such  as  give  him  place.  They  who  resist 
him,  find  him  a  conquerable  enemy. 

We  sometimes  complain  of  temptations ;  but  our  great- 
est danger  is  from  ourselves.  They  will  not  essentially 
injure  us,  unless,  by  the  indulgence  of  some  criminal  pas- 
sion, we  give  them  place.     The  best  men  may  he  molested 


Chap.  IV.  26,  27.         EPISTLE    TO    THE    EPHESIANS.  389 

by  the  adversary ;  but  steady  vigilance,  and  firm  resistance, 
will  give  them  the  victory.  The  God  of  peace  will 
bruise  Satan  under  their  feet. 

To  conclude.  Let  us  consider  the  danger  to  which  we 
are  exposed  from  the  busy  malice  of  evil  spirits ;  and  re- 
member that  our  danger  is  then  the  greatest,  when  our 
passions  rise  the  highest.  Let  us  be  sober  and  vigilant, 
because  our  adversary  the  devil,  goeth  about,  seeking 
whom  he  may  devour :  him  let  us  resist,  steadfast  in  the 
faith ;  thus  the  God  of  all  grace,  who  hath  called  us  to 
his  eternal  glory  by  Christ  Jesus,  will  make  us  perfect, 
establish,  strengthen  and  settle  us.  To  Him  be  glory  and 
dominion  for  ever  and  ever.     Amen. 


390  AN    EXPOSITION    OF    THE  Serni.  XXIX. 


SERMON  XXIX. 

Ephesians  iv.  28. — Let  him  that  stole,  steal  no  more  : 
but  rather  let  him  labour,  working  with  his  hands  the 
thing  which  is  good,  that  he  may  have  to  give  to  him 
that  needeth. 

These  words  may  be  considered  as  an  explanation  of 
the  eighth  command  in  the  decalogue,  which  says,  "  Thou 
shalt  not  steal."  This  command,  by  natural  construction, 
forbids  all  injuries  to  our  neighbour's  property ;  and  con- 
sequently requires  us  to  procure  the  necessaries  of  life  by 
our  own  industry.  "  Let  him  that  stole,  steal  no  more ; 
but  rather  let  him  labour." 

We  will  illustrate  the  text  in  several  observations. 

1.     Here  is  a  general  prohibition  of  theft. 

This  prohibition  supposes  distinct  rights  and  separate 
properties.  If  it  had  been  the  intention  of  the  great 
Lord  of  all  things,  that  his  servants  should  use  his  goods 
in  common,  he  never  would  have  enacted  a  law  against 
stealing  :  for  where  one  man  has  no  property  distinct  from 
another,  there  is  no  room  for  the  crime,  and  no  occasion 
for  a  law  against  it.  If  each  man  has  a  personal  distinc- 
tion from  all  others ;  and  if  his  limbs,  skill,  invention,  and 
labour  are  his  own,  and  not  his  neighbour's,  then  the  fruits 
of  his  study,  industry  and  enterprise  belong  to  himself, 
and  to  no  one  else.  And  whatever  he  obtains  by  means 
not  injurious  to  others,  he  has  a  right  to  possess,  and  none 
has  a  right  to  take  it  from  him,  either  by  violence  or  arti- 
fice.    By  the  prohibition  of  robbery,  theft  and  fraud,  God 


Chap.  IV.  28.         EPISTLE    TO    THE    EPHESIANS.  391 

has  confirmed  to  every  man  his  property,  and  warned 
others  not  to  invade  it. 

We  are  placed  in  a  state  of  mutual  dependence.  No 
man  possesses,  or  can  alone  procure  every  thing  which  he 
wants;  but  each  must  receive  something  from  another. 
There  is  among  men  a  great  diversity  of  talents,  abilities 
and  conditions.  Some  have  strength  and  others  skill ;  some 
have  riches,  others  capacity  for  labour.  The  rich  need 
the  poor  man's  labour;  the  poor  need  the  rich  man's 
superfluity;  all  need  mutual  assistance.  It  was  the  design 
of  Providence,  that  we  should  live  in  society  and  subsist 
by  reciprocal  aid.  And  this  aid  should  be  voluntary. 
The  rich  have  no  right  to  exact  the  poor  man's  service 
without  his  consent,  or  to  use  it  without  wages ;  nor  have 
the  poor  a  right  to  take  the  rich  man's  property  without 
his  knowledge,  or  without  compensation.  In  short  no 
man  has  a  right  to  live  at  the  expense  of  others,  while  he 
can  live  by  his  labour,  or  to  support  himself  by  any  kind 
of  labour  that  is  injurious  to  his  neighbours. 

Stealing,  in  common  acceptation,  is  "  taking  and  carry- 
ing away  another's  goods  in  a  secret  manner,  and  without 
his  consent."  But  this  species  of  wrong  is  not  the  only 
thinsj  forbidden  in  the  divine  law,  under  the  name  of  steal- 
ing ;  for  the  reason  of  the  law  extends  to  every  kind  of 
deception  and  fraud,  by  which  one  can  injure  the  pro- 
perty of  another.  The  Apostle  opposes  labour  to  theft  ; 
and  therefore  in  his  idea  of  theft  are  included  all  those 
unjust  methods,  which  men  take  for  a  maintenance,  rather 
than  apply  themselves  to  labour.  If  the  injury  done  to 
our  neighbour  is  that,  which  makes  stealing  criminal,  then 
it  is  criminal  to  transfer  to  ourselves  his  property  in  any 
other  way  which  is  injurious  to  him.  "  Ye  shall  not  steal," 
says  Moses,  "nor  deal  falsely,  nor  lie  one  to  another." 
"  Thou  shalt  not  defraud  thy  neighbour,  nor  rob  him,  nor 


392  AN    EXPOSITION    OF    THE  Serai.   XXIX. 

shall  the  wages  of  him  that  is  hired  abide  with  thee  until 
the  morning."  The  Apostle  says,  "  Let  no  man  go  beyond, 
nor  defraud  his  brother  in  any  matter  ;  for  the  Lord  is  the 
avenger  of  all  such."  We  must  therefore  understand  the 
prohibition  in  the  text,  as  relating  to  every  unfair,  indirect, 
dishonest  way,  by  which  one  may  transfer  to  himself  the 
property  of  another;  whether  it  be  unfaithfulness  to  a 
trust  reposed  in  him  ;  the  embezzlement  of  goods  com- 
mitted to  him ;  contracting  debts  without  ability  or  inten- 
tion to  pay  them  ;  secreting  and  detaining  lost  things  which 
he  has  found ;  taking  advantage  of  men's  ignorance  or 
necessity  in  dealing  with  them  ;  making  false  pretensions 
of  poverty  or  infirmity  to  obtain  alms ;  disabling  himself 
by  extravagant  expense,  or  by  voluntary  alienation  of  pro- 
perty, from  satisfying  the  just  demands  of  creditors;  or 
any  other  deceitful  artifice  ;  for  in  all  such  cases,  he  takes 
that  from  his  neighbours,  which  they  did  not  freely  and 
understandingly  consent  to  part  with. 

II.  This  prohibition  of  theft  is  a  virtual  injunction  of 
labour.  For  if  a  man  may  not  live  at  the  expense  of 
others,  he  must  live  at  his  own  ;  and  if  he  has  not  the 
means  of  subsistence,  he  must  labour  to  acquire  them. 
The  Apostle  says,  "  Let  him  that  stole  steal  no  more,  but 
rather  let  him  labour,  working  with  his  hands."  If  every 
man  is  not  bound  to  work  with  his  hands,  yet  every  man 
is  bound  to  do  this  rather  than  steal.  No  plea  of  neces- 
sity can  be  admitted  in  justification  of  dishonesty.  The 
poor  are  God's  charge ;  but  he  allows  them  not  to 
invade  the  rights  of  others.  And  if  the  poor  may  not  do 
this,  much  less  may  the  rich,  who  have  all  things  and 
abound.  So  sacred  a  thing  is  property,  that  God  declares 
himself  the  avenger  of  all  such,  as  in  any  matter  defraud 
their  brethren. 

No  man  has  a  right  to  live  on  charity,  as  long  as  he  can 


Chap.  IV.  28.         EPISTLE   TO    THE    EPHESIANS.  393 

live  by  labour.  The  Apostle  does  not  say,  let  him  beg, 
but  let  him  labour.  Charity  is  much  recommended  in  the 
gospel.  They  who  are  rich  must  be  ready  to  distribute. 
If  there  are  some  who  are  bound  to  give,  there  are  others 
who  may  receive.  And  who  are  these  1  The  Apostle 
tells  us,  they  are  such  as  need ;  but  they  who  can  labour 
are  not  the  needy ;  for  these  are  commanded  to  labour, 
that  they  may  give  to  the  needy.  The  objects  of  our 
charity,  then,  are  those  needy  persons  who  have  not  the 
ordinary  comforts  of  life,  nor  ability  to  procure  them  by 
their  labour.  The  Apostle  says,  "  If  any  man  will  not 
work,  neither  let  him  eat."  Let  him  not  be  supported  by 
your  beneficence,  but  feel  the  effects  of  his  own  idleness. 
There  are  some  industrious  and  prudent  people,  who  by 
the  hand  of  Providence  are  reduced  to  such  difficulties,  as 
really  to  need  the  help  of  their  neighbours.  To  these  we 
should  show  mercy  with  cheerfulness.  But  to  vagrant 
beggars,  of  whom  we  know  nothing,  but  from  their  own 
information,  we  are  bound  to  give  no  more  than  what  their 
immediate  preservation  requires. 

The  obligation  to  labour  is  not  confined  to  the  poor ; 
it  extends  to  all,  according  to  their  various  capacities.  If 
man  was  made  only  to  eat  and  drink,  they  who  have  goods 
laid  up  for  many  years,  might  take  their  ease,  eat,  drink 
and  be  merry.  But  our  Apostle  teaches  us,  that  we  have 
something  to  do  besides  supplying  our  own  wants,  and 
those  of  our  immediate  dependents.  We  are  to  commu- 
nicate to  such  as  need.  And  as  long  as  there  are  such 
with  us,  our  wanting  nothing  is  no  reason  why  we  should 
do  nothing.  There  are  some  whose  condition  raises  them 
above  manual  labour ;  but  none  whose  rank  elevates  them 
above  the  obligation  to  be  useful.  If  a  poor  man  should 
be  industrious,  that  he  may  gain  what  his  own  wants  re- 
quire, and  something  to  spare  to  those  who  are  poorer 

50 


394  AN    EXPOSITION    OF    THE  Serm.  XXIX. 

than  himself,  the  rich  surely  should  devise  liberal  things, 
and  abound  in  every  good  work. 

The  necessary  affairs  of  the  world  cannot  be  managed 
by  manual  labour  only.  Some  must  be  employed  in  mat- 
ters of  government ;  some  in  the  education  of  youth ; 
some  in  dispensing  religious  instructions.  There  is  an 
extensive  field  for  various  employments,  and  every  man 
should  be  diligent  in  his  own.  If  a  man  with  his  present 
abilities  may  be  useful,  with  greater  abilities  he  may  be 
more  so.  Let  every  one  therefore  study  to  enlarge  his 
abilities,  that  he  may  extend  his  usefulness. 

III.  The  Apostle  teaches  us,  that  every  man  must 
choose  for  himself  an  honest  calling  and  must  work  that 
which  is  good. 

We  must  employ  ourselves  in  some  kind  of  business 
which  is  lawful  in  itself.  Every  occupation  which  arises 
from  the  condition,  and  is  adapted  to  the  exigencies  of 
mankind,  is  lawful.  Besides  real  necessaries,  there  are 
various  conveniences,  which  we  may  reasonably  desire ; 
and  every  employment  which  contributes  to  the  improve- 
ment of  human  happiness,  is  good  and  commendable. 
Such  an  employment  we  may  choose,  and  no  other.  An 
occupation  good  in  itself  may  be  unsuitable  for  us,  be- 
cause with  our  education,  means  and  abilities,  we  cannot 
direct  it  to  its  proper  end.  Here  we  should  be  out  of 
our  place.  We  are  to  maintain  good  works  for  necessary 
uses,  and  that  they  may  be  profitable  to  men.  A  pro- 
fession incompatible  with  our  usefulness,  if  it  may  be  good 
in  other  hands,  cannot  be  so  in  ours.  A  work  in  which  a 
man  makes  gain  by  the  expense,  and  enriches  himself  by 
the  loss  of  others,  is  theft  embellished  and  refined.  As 
our  calling  must  be  lawful  in  itself,  so  we  must  use  it  in  a 
lawful  manner,  with  integrity,  justice  and  fidelity. 

From  these   observations  we  may  fairly  collect,  that 


Chap.  IV.  28.  EPISTLE   TO   THE   EPHESIANS.  395 

gaming,  when  it  is  used  as  an  art  to  get  money,  is  crimi- 
nal, for  this  obvious  reason,  because  it  is  unprofitable ;  and 
what  one  gains  by  it  another  must  lose.  Both  parties  can- 
not be  gainers,  as  they  may  in  the  employments  which 
arise  from  human  wants ;  and  a  business  in  which  one 
must  necessarily  lose  as  much  as  the  other  gets,  is,  for  that 
reason,  immoral. 

This  leads  us  to  another  observation ; 

IV.  That  in  all  our  labours  we  should  have  a  regard 
to  the  good  of  others.  The  Apostle  says,  "  Let  him 
labour,  that  he  may  have  to  give  to  them  who  need." 
"  Work  with  your  own  hands,  that  ye  may  walk  honestly 
toward  them  who  are  without,  and  that  ye  may  have  lack 
of  nothing." 

The  man  who  is  poor  should  aim  to  mend  his  circum- 
stances, and  to  provide  not  only  for  his  immediate  support, 
but  also  for  his  future  necessities.  For  this  end  he  is 
bound  as  well  to  frugality  and  sobriety  in  his  expenses,  as 
to  diligence  and  industry  in  his  calling.  They  who  labour 
strenuously,  and  spend  profusely,  take  a  part  as  incon- 
sistent with  reason  and  religion,  as  they  who  work  not  at 
all.  If  the  Christian  must  work  to  serve  the  ends  of 
charity,  he  must  lay  up  something  for  the  day  of  sickness 
and  the  time  of  old  age,  when  he  will  be  unable  to  work ; 
for  the  first  piece  of  charity  to  which  every  man  is  bound, 
is  to  keep  himself  from  being  a  burden  on  the  charity  of 
others. 

Next  to  himself,  the  Christian  is  to  provide  for  them  of 
his  household.  If  he  neglect  these,  he  is  worse  than  an 
infidel.  Nor  must  he  provide  for  their  present  mainten- 
ance only,  but  also  for  their  future  support  and  usefulness. 
This  is  best  done  by  training  them  up  to  industry  in  some 
honest  calling,  and  by  forming  them  to  early  habits  of 
virtue  and  piety. 


396  AN   EXPOSITION    OF    THE  Serm.  XXIX. 

Hence  it  appears,  that  the  Christian,  in  ordinary  cases, 
is  not  bound  to  give  to  others  all  that  he  can  save  out  of 
the  fruits  of  his  labour ;  for  then  he  could  not  make  that 
provision  for  future  wants,  to  which  justice  and  charity,  as 
well  as  prudence,  oblige  him. 

It  appears  also  that  the  condition  which  subjects  us  to 
the  necessity  of  labour,  does  not  exempt  us  from  the  obli- 
gation to  beneficence.  The  rich  are  indeed  under  the 
highest  obligations ;  but  the  poor  are  not  excused :  and 
every  one  will  be  accepted  according  to  that  he  has.  The 
Apostle's  direction  is,  "  Let  every  man  lay  by  him  in 
store  as  God  has  prospered  him."  The  command  given 
to  the  Jews  was,  that  "  every  third  year  they  should  bring 
forth  all  the  tenth  of  their  increase  that  same  year,  and 
lay  it  up  within  their  gates,  that  the  stranger,  the  father- 
less and  the  widow  might  come  and  eat  and  be  satisfied." 
The  tenth  of  the  increase  of  every  third  year  was  the 
thirtieth  part  of  their  yearly  increase.  The  proportion 
required  of  all  was  the  same;  the  benefaction  therefore 
would  be  greater  or  less  according  to  each  one's  ability. 
"  Withhold  not  good  from  them,  to  whom  it  is  due,  when 
it  is  in  the  power  of  thy  hand  to  do  it.  Say  not  to  thy 
neighbour,  Go,  and  come  again,  and  to-morrow  I  will 
give,  when  thou  hast  it  by  thee."  "  Give  to  him  that 
asketh ;  and  from  him  that  would  borrow  of  thee,  turn 
not  thou  away."  "  As  there  is  opportunity,  do  good  to 
all  men." 

We  see,  that  we  may  not  neglect  the  needy,  in  pre- 
tence that  we  are  not  so  able,  as  our  neighbour  is,  to  re- 
lieve them.  Perhaps  he  will  excuse  himself  in  the  same 
manner.  Each  one  must  attend  to  his  own  duty,  and  not 
wait  to  see  whether  another  will  do  his.  If  we  all  wait 
for  one  another,  nothing  will  be  done  at  all.  If  we  think 
our  poverty  exempts  us  from  the  common  obligation  to  do 


Chap.  IV.  28.  EPISTLE   TO   THE    EPHESIANS.  397 

good,  let  us  inquire,  whether  we  have  used  our  time  and 
substance  with  prudence  and  frugality.  If  our  disability 
is  the  fruit  of  our  own  vice  and  folly,  it  will"  be  but  a  mis- 
erable kind  of  exemption  from  the  calls  of  charity. 

The  obligation  to  usefulness  lies  indiscriminately  on  all, 
whether  in  a  public  or  private,  in  an  affluent  or  moderate 
condition.  If  one  cannot  be  so  useful  as  another,  yet  he 
may  be  useful ;  he  may  fill  his  smaller,  as  well  as  the 
other  his  larger  circle. 

That  we  may  be  useful,  we  must  be  quiet  and  peacea- 
ble ;  we  must  injure  no  man  in  his  person,  defraud  no 
man  in  his  property,  and  wound  no  man  in  his  reputation; 
we  must  govern  our  spirits,  bridle  our  tongues,  and  render 
to  all  their  dues. 

We  must  confine  ourselves  within  our  own  proper 
sphere,  for  here  we  can  do  more  good  than  elsewhere. 
We  must  attend  to  our  personal  and  domestic  concerns, 
the  labours  of  our  profession,  the  order  of  our  families 
and  the  education  of  our  children ;  and  never  rashly  invade 
the  province,  or  officiously  meddle  in  the  affairs  of  other 
men.  Charity,  indeed,  will  look  at  the  affairs  of  others; 
will  study  to  relieve  their  wants,  rectify  their  mistakes 
and  redress  their  wrongs  :  but  she  will  not  pry  into  their 
secrets,  take  part  in  their  contentions,  obtrude  her  advice 
where  it  is  not  desired,  nor  pass  her  judgment  where  she 
has  not  information ;  she  will  not  go  up  and  down  as  a 
talebearer,  disturbing  the  peace  of  neighbours  and  the 
harmony  of  families.  Least  of  all  will  she  quit  her  hum- 
ble station  to  arrange  the  great  affairs  of  communities,  and 
regulate  the  deep  politics  of  states.  She  will  not  exer- 
cise herself  in  great  matters  and  in  things  too  high  for 
her.  She  will  not  clamour  against  public  measures  to 
display  her  own  importance  and  awaken  a  spirit  of  discon- 
tent in  others ;  but  will  employ  her  influence  to  preserve 


398  AN   EXPOSITION    OF   THE  Serm.  XXTX. 

peace  where  it  subsists,  and  to  restore  it  where  it  is  in- 
terrupted. 

We  must  fill  up  our  time  with  diligence  in  our  proper 
business.  Our  usefulness  depends  not  on  our  moving  in  a 
large  circle,  but  on  our  filling  well  the  circle  assigned  us. 
The  moon  is  useful  as  an  attendant  on  the  earth ;  but  in 
vain  could  she  undertake  the  office  of  the  sun,  to  enlighten 
and  warm  the  system. 

We  are  to  do  every  duty  in  its  season,  and  regard  each 
branch  of  our  business  according  to  its  importance. 
While  we  pursue  the  work  of  our  secular  calling,  we 
must  labour  principally  to  secure  our  heavenly  interest. 

In  all  our  works,  whether  secular  or  spiritual,  charity 
must  direct  us.  In  the  exercises  of  social  religion,  we 
must  study  the  things  which  may  edify  others,  as  well  as 
ourselves.  In  our  worldly  calling,  we  must  work  with 
our  hands,  that  we  may  give  to  such  as  need,  and  may 
walk  honestly  toward  all  men.  Every  one  will  say, 
"  The  ruler  in  his  station  must  seek  the  public  happiness, 
and  the  minister  in  his  profession  must  watch  for  men's 
salvation ;  and  that  their  calling  must  not  be  used  merely  as 
a  trade  to  get  a  livelihood."  This  is  very  true ;  and  it  is 
just  as  true  of  men  in  every  other  profession.  The 
Scripture  plainly  enjoins  public  spirit  on  the  magistrate, 
and  love  to  souls  on  the  minister,  as  principles  which 
ought  to  govern  them  in  their  respective  offices ;  and  it  just 
as  plainly  enjoins  piety  to  God  and  benevolence  to  men 
on  all  others,  as  principles  which  should  govern  them  in 
their  worldly  occupations.  When  it  can  be  shown,  that 
the  farmer  in  his  field,  the  artificer  in  his  shop,  and  the 
merchant  in  his  store,  may  labour  for  the  sole  purpose  of 
acquiring  a  fortune,  and  without  any  view  to  the  happi- 
ness of  mankind;  then  it  can  be  shown,  that  a  minister 
may  preach  in  the  pulpit,  and  a  magistrate  may  judge  on 


Chap.  IV.  28.  EPISTLE    TO    THE    EPHESIANS.  399 

the  bench,  merely  for  the  sake  of  lucre,  and  without  any 
regard  to  the  rights  of  men  in  this  world,  or  their  happi- 
ness in  the  next. 

Religion  is  a  common  concern,  and  equally  incumbent 
on  all  men.  Love  is  an  essential  principle  of  it,  and  as 
essential  in  one  man  as  in  another.  Without  a  spirit  of 
benevolence,  the  husbandman,  physician,  lawyer,  mer- 
chant or  mechanic,  can  no  more  be  religious,  than  the 
minister  can.  We  are  not  to  suppose,  that  religion  must  be 
a  spiritual  and  disinterested  thing  in  some  people  only, 
and  may  be  a  selfish  and  worldly  thing  in  all  others.  It 
must  be  the  same  in  all ;  and  the  general  nature  of  it  is 
not  in  the  least  altered  by  the  particular  business  we  pur- 
sue in  life.  One  man  is  as  much  bound  as  another  to  re- 
gard the  temporal  happiness  and  eternal  salvation  of  his 
fellow  mortals,  and  to  contribute,  in  his  place  and  accord- 
ing to  his  ability,  to  the  promotion  of  them.  This  com- 
mand of  the  gospel  respects  not  merely  particular  char- 
acters, but  Christians  in  general.  Whatever  ye  do,  do 
all  to  the  glory  of  God ;  give  no  offence ;  please  all  men 
in  all  things,  not  seeking  your  own  profit  but  the  profit  of 
many,  that  they  may  be  saved. 


400  AN    EXPOSITION    OF    THE  Serm.  XXX. 


SERMON  XXX. 

Ephesians  iv.  29. — Let  no  corrupt  communication  proceed 
out  of  your  mouth,  but  that  which  is  good  to  the  use  of 
edifying,  that  it  may  minister  grace  unto  the  hearers. 

In  this,  and  in  the  preceding  and  following  verses,  the 
Apostle  instructs  us,  how  the  renewed  Christian  ought  to 
walk,  that  he  may  prove  the  sincerity  of  his  heart,  do 
honour  to  the  religion  of  Christ,  and  serve  the  interests  of 
his  fellow  men. 

Having  assumed  the  new  man,  which  is  created  after 
the  image  of  God,  he  must  put  away  lying,  speak  the 
truth  to  his  neighbour,  rule  well  his  passions,  and  give  no 
place  to  the  devil.  He  must  defraud  no  man ;  but  by 
industry  in  his  calling,  provide  an  honest  supply  for  his 
own  wants,  and  a  charitable  relief  for  the  needy  and  help- 
less. He  must  govern  his  tongue  with  wisdom,  and 
order  his  speech  with  gravity,  that  he  may  not  corrupt 
the  manners,  but  assist  the  virtue  of  those  with  whom  he 
is  conversant. 

The  general  end  to  which  we  must  direct  our  speech 
is,  "  that  it  be  good  to  the  use  of  edifying."  In  pursu- 
ance of  this  design,  we  must  avoid  such  communication, 
as  would  corrupt  the  minds  and  manners  of  others ;  and 
on  the  other  hand,  we  must  so  speak  as  to  minister  grace 
to  the  hearers. 

We  will  show,  first,  what  is  this  corrupt  communication, 
which  we  must  avoid ;  and,  secondly,  in  what  manner  we  may 
minister  to  the  edification  of  those  whom  we  converse  with. 


Chap.  IV.  29.  EPISTLE    TO    THE   EPHESIANS.  401 

I.  We  will,  first,  consider,  what  the  communication  is, 
which  the  Apostle  cautions  us  against. 

Corrupt  communication  stands  here  opposed  to  that 
which  is  profitable  for  edifying,  and  which  ministers  grace 
to  the  hearers.  It  must  therefore  intend  such  discourse, 
as  would  corrupt  the  principles,  and  vitiate  the  manners 
of  those  who  hear  us. 

As  it  was  the  design  of  the  Creator,  that  we  should 
live  together  in  society,  so  he  has  made  us,  not  only  ca- 
pable of  communicating  our  thoughts,  but  susceptible  of 
impressions  from  the  thoughts  which  are  communicated 
to  us.  The  mind  is  influenced  to  a  virtuous  or  vicious 
choice  by  the  thoughts.  And  as  good  thoughts  suggested 
to  us,  aid  a  virtuous  choice,  so  the  suggestion  of  evil 
thoughts  tends  to  a  vicious  choice.  Every  kind  of  dis- 
course, which  offers  arguments  in  favour  of  sin,  which 
strengthens  the  operation  of  dangerous  sentiments,  which 
excites  evil  desires  and  inclinations,  or  weakens  the  mo- 
tives to  virtue  and  piety,  may  be  called  corrupt  commu- 
nication, because  it  tends  to  corrupt  good  manners. 

David  says,  "  I  hate  vain  thoughts,  but  thy  law  do  I 
love."  He  considers  the  indulgence  of  vain  thoughts 
as  inconsistent  with  a  real  love  of,  and  sincere  obedience 
to  the  law  of  God.  Now  if  evil  thoughts,  however  sug- 
gested, are  dangerous,  peculiarly  so  are  those  suggested  in 
conversation ;  for  these  we  receive  as  thoughts  which  have 
already  existed  in  the  minds  of  others.  If  we  esteem  the 
person  who  suggested  them,  there  is  then  a  presumption 
in  their  favour.  They  come  to  us,  not  simply  as  thoughts, 
but  as  thoughts,  recommended  by  example.  Christians, 
therefore,  should  be  careful  that  no  corrupt  communication 
proceed  out  of  their  mouth ;  for,  coming  from  them,  it 
tends  much  more  to  corrupt  the  hearers,  than  if  it  came 
from  persons  of  a  different  character  and  profession. 

51 


402  AN    EXPOSITION    OF    THE  Serm.  XXX. 

1.  We  may  understand  the  Apostle  as  cautioning  us 
against  all  loose  and  licentious  language. 

The  precepts,  institutions  and  doctrines  of  the  gospel 
uniformly  dissuade  from  vice,  and  urge  to  purity  of 
heart  and  manners.  If,  in  our  conversation,  we  throw  out 
sentiments,  which  contradict  this  holy  design ;  sentiments 
which  lower  the  terms  of  salvation,  weaken  the  obliga- 
tions to  virtue,  and  make  vice  appear  less  infamous  or 
dangerous,  than  the  gospel  represents  it ;  if  we  call  in 
question  the  important  truths  of  religion,  make  light  of 
divine  institutions,  and  treat  with  an  air  of  contempt  a 
strictly  virtuous  and  godly  character,  our  communication 
is  corrupt  in  its  nature,  and  pernicious  in  its  tendency. 

2.  Enticing  language  is  forbidden. 

"  They  who  themselves  rejoice  to  do  evil,  delight  in  the 
frowardness  of  the  wicked."  The  number  of  transgres- 
sors is  some  defence  against  the  reproaches  of  the  world, 
and  some  security  against  the  upbraidings  of  conscience. 
Hence  determined  sinners  are  industrious  to  draw  others 
into  a  partnership  with  them.  But  Christians  profess  to 
have  put  off  the  old  man,  and  to  have  put  on  the  new 
man.  It  may  therefore  be  expected  of  them,  that  they 
should  be  grieved  when  they  behold  the  transgressions  of 
the  wicked,  and  be  humbled  when  they  see  the  falls  of 
their  fellow  Christians.  Surely  they  will  not  lie  in  wait 
to  deceive  ;  they  will  not  strengthen  the  hands  of  evil-doers ; 
they  will  not  cause  a  brother  to  offend,  nor  rejoice  even 
when  the  enemy  falleth. 

3.  Corrupt  communication  includes  all  kinds  of  vain 
discourse ;  all  such  language  as  offends  Christian  sobriety, 
seriousness  and  gravity,  savours  of  profaneness  and  impiety, 
or  borders  on  obscenity  and  lewdness.  The  Apostle  re- 
commends such  speech  as  ministers  grace  to  the  hearers, 
such  as  is  savoury  and  grateful.     To  this  he  opposes  cor- 


Chap.  iV.  29.         EPISTLE    TO    THE    EPHESIANS.  403 

rupt  speech,  that  which  is  offensive  and  disgusting  to  the 
sober  and  virtuous,  that  which  indicates  a  carnal  taste,  and 
tends  to  vitiate  and  debauch  the  hearers.  This  corrupt 
communication  he  more  fully  explains  in  the  next  chapter. 
"  Let  not  uncleanness  be  once  named  among  you,  as  be- 
cometh  saints,  neither  filthiness,  nor  foolish  talking,  nor 
jesting,  which  are  not  convenient." 

The  Apostle  speaks,  as  if  he  would  not  suspect  that  a 
professor  of  religion  can  addict  himself  to  this  kind  of 
language.  He  intimates  his  fears,  however,  that  in  some 
unguarded  hours ;  in  some  seasons  of  uncommon  cheer- 
fulness, one  may  happen  to  be  betrayed  into  it.  He  there- 
fore says,  "  Let  no  corrupt  communication  proceed  out 
of  your  mouth."  Watch  over  your  heart  and  tongue,  on 
all  occasions  and  in  all  companies,  that  you  never  admit  a 
sentiment  which  would  pain  your  own  conscience  in  the 
reflection,  nor  once  let  slip  an  expression,  which  would 
corrupt  the  minds  of  others  in  its  consequences.  Remem- 
ber that  you  are  called  saints.  Let  your  language  be  such 
as  becomes  your  character.  Let  not  uncleanness,  foolish 
talking,  or  bitter  jesting,  be  once  uttered  by  you,  in  such 
a  manner  as  contradicts  this  sacred  character,  wounds  the 
virtuous  feelings  of  your  Christian  brethren,  or  encourages 
vice  among  the  looser  part  of  mankind. 

St.  James  says,  "  If  any  man  offend  not  in  word,  the 
same  is  a  perfect  man,  and  able  also  to  bridle  the  whole 
body."  David  resolved,  "  I  will  take  heed  to  my  ways, 
that  I  sin  not  with  my  tongue  :  I  will  keep  my  mouth 
with  a  bridle."  The  most  watchful  Christians  may  pro- 
bably confess,  that  they  sometimes  have  been  off  their 
guard ;  and  in  the  free  hours  of  social  conversation  have 
uttered  those  things,  which  on  sober  reflection,  they  would 
wish  to  recall.  The  recollection  of  these  heedless  mo- 
ments should  awaken  a  severe  caution.     Saints  should  re- 


404  AN   EXPOSITION   OF    THE  Serm.  XXX. 

member  that  their  reputation,  their  usefulness,  yea,  their 
very  religion  depends  on  the  good  government  of  their 
tongue.  For  every  idle  word  they  must  give  an  account. 
By  their  words  they  will  be  justified  or  condemned.  If 
they  seem  to  themselves  to  be  religious,  and  bridle  not 
their  tongue,  their  religion  is  vain. 

II.  We  are,  secondly,  to  consider  that  communication, 
which  is  good  to  the  use  of  edifying,  and  which  ministers 
grace  to  the  hearers. 

The  end  of  speech  is,  that  we  may  be  useful  to  others, 
either  by  mutual  conversation,  public  instruction,  or  social 
devotion.  To  regard  this  benevolent  purpose,  Chris- 
tians are  under  special  obligations,  as  they  have  expressly 
covenanted  together  to  assist  one  another  in  the  great  con- 
cerns of  religion  and  immortality. 

Solomon  observes,  that  "  the  lips  of  the  righteous  feed 
many."  The  good  man's  aim  is  not  merely  to  serve  him 
self,  but  to  diffuse  knowledge,  virtue  and  happiness,  ac- 
cording to  the  measure  of  his  ability,  and  the  extent  of 
his  influence.  If  he  would  impart  his  bread  to  the  hungry, 
and  his  raiment  to  the  naked ;  no  less  will  he  instruct 
the  ignorant,  warn  the  thoughtless  and  guide  the  wander- 
ing. 

There  are  various  ways  in  which  our  speech  may  be 
useful  to  edifying. 

1.  Instruction  is  useful  to  edifying. 

Parents  are  to  edify  their  children  by  teaching  them  the 
commandments  of  God,  and  talking  of  them,  when  they 
sit  in  the  house,  and  when  they  walk  by  the  way,  and 
when  they  lie  down,  and  when  they  arise.  They  must 
early  begin  this  important  work,  while  the  minds  of  their 
children  are  tender,  and  before  corrupting  sentiments  and 
stupifying  habits  have  gained  a  preoccupancy.  And  con- 
sidering the  proneness  of  youthful  age  to  forget   religious 


Chap.  IV.  29.  EPISTLE    TO    THE    EPHESIANS.  405 

instructions,  and  the  dangerous  temptations  which  attend 
that  critical  period,  they  must  often  repeat  the  same  things, 
giving  line  upon  line,  precept  upon  precept,  here  a  little, 
and  there  a  little. 

Ministers  are  to  edify  their  hearers  by  explaining,  urg- 
ing and  applying  the  great  truths  of  the  gospel.  They 
are  to  warn  every  man,  and  teach  every  man  in  all  wisdom, 
that  they  may  present  every  man  perfect  in  Christ  Jesus. 
They  are  in  meekness  to  instruct,  not  only  such  as  love 
the  truth,  but  those  also  who  oppose  it,  if  peradventure 
God  will  give  them  repentance. 

Private  Christians  should  edify  one  another.  They  who 
are  strong  must  bear  the  infirmities  of  the  weak.  They 
who  have  knowledge  must  condescend  to  men  of  low 
estate,  inform  their  understanding  and  correct  their  mistakes. 

Much  disputing  about  religion  contributes  little  to  godly 
edifying.  Disputes  are  usually  intended  rather  for  gain- 
ing a  victory,  than  for  giving  or  receiving  useful  informa- 
tion ;  and  they  are  oftener  conducted  with  worldly  pride 
and  confidence,  than  with  Christian  meekness  and  fear. 
Hence  they  terminate  in  bigotry  and  alienation,  rather 
than  in  knowledge  and  charity.  But  if  Christians,  laying 
apart  disputation,  would  freely  and  affectionately  converse 
together  on  the  important  subjects  of  religion,  they  might 
greatly  assist  one  another  in  their  spiritual  concerns,  and 
mightily  advance  the  common  interests  of  truth  and  holi- 
ness. Some  have  more  knowledge  and  greater  abilities 
than  others  ;  and  even  weak  Christians,  deeply  experiencd 
in  religion,  may  often  communicate  useful  and  important 
thoughts  to  their  wiser  brethren.  We  should  always  "be 
ready  to  give  an  answer  to  every  man,  who  asks  a  reason 
of  the  hope  that  is  in  us,  with  meekness  and  fear." 

2.  Reproof,  conducted  with  prudence,  is  useful  to  edi- 
fying- 


406  AN   EXPOSITION   OF   THE  Serm.  XXX. 

It  is  a  command  of  the  law  of  Moses,  "  Thou  shalt  in 
any  wise  rebuke  thy  brother,  and  not  suffer  sin  upon  him." 
It  is  a  command  of  the  gospel  of  Christ,  "  If  thy  brother 
trespass  against  thee,  rebuke  him ;  and  if  he  repent,  for- 
give him." 

Christians  are  to  watch  over  one  another,  not  with 
jealousy  and  hatred,  but  with  candour  and  love  ;  not  that 
they  may  espy  faults  where  there  are  none,  or  publish 
those  which  they  find ;  but  that  they  may  give  seasonable 
counsel  and  reproof,  when  there  is  occasion,  and  thus  aid 
each  other's  repentance  and  amendment. 

Reproof  is  a  duty  too  much  neglected.  A  main  cause 
of  the  neglect,  is  the  disagreeableness  of  the  office,  and 
the  fear  of  offending.  One  reason  why  it  so  often  offends, 
is  the  imprudent  manner  and  unchristian  temper  with 
which  it  is  administered.  The  man  who  seldom  reproves 
another  but  in  a  passion,  will  always  be  suspected  of 
prejudice,  when  he  attempts  to  reprove,  and  therefore 
will  rarely  meet  with  success.  But  if  Christians  would 
use  more  openness  and  freedom  in  conversation,  would 
be  more  meek  and  gentle  in  their  manner  of  address, 
and  would  themselves  act  more  agreeably  to  the  reproofs 
which  they  give  to  others,  they  would  find  the  work 
more  easy,  less  offensive,  and  attended  with  better  effects. 

3.  Exhortation  is  good  for  the  use  of  edifying. 

"  Exhort  one  another  daily,"  says  the  Apostle,  "  lest 
any  be  hardened  through  the  deceitfulness  of  sin.  Com- 
fort yourselves  together  and  edify  one  another.  Consider 
one  another  to  provoke  unto  love  and  to  good  works." 
We  are  "  to  warn  the  unruly,  comfort  the  feeble-minded, 
support  the  weak,  and  be  patient  to  all  men." 

4.  Christians  may  often  edify  one  another  by  commu- 
nicating things,  which  they  have  experienced  in  the  course 
of  the  religious  life. 


Chap.  IV.  29.  EPISTLE    TO    THE    EPHESIANS.  407 

We  are  not  to  make  the  experience  of  others  the 
standard  by  which  to  judge  of  our  state ;  nor  our  experi- 
ence the  standard  by  which  to  judge  of  their  state.  A 
communication  of  experiences  with  this  view,  far  from 
being  useful  to,  is  inconsistent  with  godly  edifying.  This 
is  to  put  human  experience  in  the  place  of  divine  truth. 
Neither  ought  we  to  communicate  to  others  the  secret  ex- 
ercises of  our  minds,  for  the  sake  of  gaining  their  esteem 
and  applause.  This  is  the  same  vanity  which  made  the 
Pharisees  pray  in  the  corners  of  the  streets,  and  sound  a 
trumpet  when  they  did  their  alms.  Nor  ought  we  to  de- 
mand from  others  an  account  of  their  secret  exercises  for 
the  sake  of  judging  their  hearts.  We  are  to  judge  noth- 
ing before  the  time.  Secret  things  belong  to  God.  There 
are  many  things,  in  the  experience  of  every  good  man, 
which  are  not  proper  to  be  communicated  to  the  world. 
We  are  bound  to  hope  favourably  of  all,  who,  having 
made  a  good  profession,  appear  to  walk  agreeably  to  it. 
Concerning  the  real  piety  of  our  brethren  we  can  have 
no  evidence,  but  what  is  external.  Whatever  informa- 
tion they  give  us  of  the  secret  exercises  of  their  hearts, 
the  information  is  external ;  it  is,  at  most,  but  a  verbal 
profession ;  and  we  may  as  well  distrust  their  sincerity  in 
this,  as  in  any  other  profession  which  they  make. 

But  then,  there  are  many  cases  in  which  it  is  exceed- 
ingly useful  for  Christians  to  lay  before  others  their  temp- 
tations, fears,  doubts  and  infirmities,  in  order  to  obtain 
suitable  counsel  and  advice.  They  who  are  consulted 
may,  in  such  cases,  often  strengthen  and  comfort  their 
brethren  by  informing  them  what  trials  and  conflicts  they 
have  experienced,  and  in  what  manner  they  rose  above 
them.  And  while  they  thus  encourage  their  brethren, 
they  may  gain  fresh  supplies  of  strength  in  their  own 
souls.     This  friendly  communication  awakens  mutual  in- 


408  AN    EXPOSITION    OF    THE  Serm.  XXX. 

tercession,  enlivens  Christian  affections,  and  warms  a 
godly  zeal. 

5.  Conversing  on  religious  subjects  in  general,  is  good 
for  the  use  of  edifying. 

This  tends  to  the  mutual  improvement  of  Christians  in 
divine  and  spiritual  knowledge.  It  stirs  up  their  remem- 
brance of  things  already  learned.  It  confirms  their  good 
resolutions.  It  rouses  into  action  the  slumbering  princi- 
ples of  piety  and  virtue.  It  counteracts  the  deadening 
influence  of  earthly  objects.  It  relieves  the  soul  from  the 
distractions  of  worldly  cares.  "  As  iron  sharpeneth  iron, 
so  a  man  sharpeneth  the  countenance  of  his  friend.  Oint- 
ment and  perfume  rejoice  the  heart,  so  doth  the  sweet- 
ness of  a  man's  friend  by  hearty  counsel.  The  lips  of 
the  righteous  feed  many,  but  fools  die  for  want  of  know- 
ledge." 

We  see  the  way  in  which  we  are  to  edify  one  another. 
It  is  by  avoiding  all  corrupt  communication,  and  by  using 
that  which  is  good,  and  which  may  minister  grace  to  the 
hearers.  Therefore,  as  the  Apostle  directs,  "  Let  us  walk 
in  wisdom  toward  all  men ;  and  let  our  speech  be  always 
with  grace,  seasoned  with  salt,  that  we  may  know  how 
we  ought  to  answer  every  man." 

We  are  called  to  be  saints.  We  profess  to  be  the  ser- 
vants of  Christ,  and  members  one  of  another.  We  have 
covenanted  together  for  mutual  edification  and  comfort. 
We  often  meet  in  the  same  temple,  take  into  our  lips  the 
name  of  the  glorious  Jehovah,  and  of  the  Holy  Saviour. 
Here  we  implore  the  same  blessings  for  each  other,  as  for 
ourselves.  Here  we  employ  our  tongues  in  prayers  and 
praises  to  the  holy  and  merciful  Creator,  in  the  name  of 
a  crucified,  risen  and  interceding  Mediator.  We  often 
recall  the  pleasing  remembrance  of  this  Mediator,  by 
taking  into  our  mouths   the    symbols  of  his   body   and 


Chap.  IV.  29.  EPISTLE    TO    THE    EPHESIANS.  409 

blood.  And  shall  corrupt  communication  proceed  out  of 
mouths,  which  have  thus  been  employed  ?  Let  not  bless- 
ing and  cursing,  purity  and  corruption,  issue  from  the 
same  lips.  Let  all  our  conversation  be  good  for  the  use 
of  edifying,  that  it  may  minister  grace  to  the  hearers. 

52 


410  AN    EXPOSITION    OF    THE  Serm.  XXXI. 


SERMON  XXXI. 

Ephesians  iv.  30. — And  grieve  not  the  Holy  Spirit  of 
God,  whereby  ye  are  sealed  unto  the  day  of  redemp- 
tion. 

This  passage  stands  among  the  practical  instructions 
and  cautions,  which  the  Apostle  addresses  to  the  Ephe- 
sian  converts,  and  which  occupy  a  large  part  of  his  epistle 
to  them.  From  an  analysis  of  the  context  it  will  derive 
no  special  elucidation,  and  we  hope  it  will  need  no  other 
than  what  may  be  given  in  the  course  of  our  observations 
upon  it. 

I.  It  is  here  supposed  that  there  is  a  divine  influence 
necessary  to  the  salvation  of  fallen  men.  No  doctrine  is 
more  plainly  taught  in  the  gospel  than  this. 

The  conviction  of  sinners,  and  their  renovation  to  a 
holy  temper  and  life,  and  the  progress  and  perseverance 
of  the  saints  in  their  religious  course,  are  in  Scripture  at- 
tributed to  the  Spirit  of  God,  in  such  terms  and  phrases, 
as  plainly  import  the  necessity  of  his  influence  to  effect 
these  important  purposes. 

The  operations  of  the  Spirit,  spoken  of  in  Scripture, 
often  intend  those  extraordinary  communications,  by  which 
the  prophets  and  apostles  understood  the  deep  things  of 
God,  foretold  distant  events,  and  performed  supernatural 
works.  But  besides  these,  it  also  speaks  of  an  influence 
and  assistance  of  the  Spirit  alike  necessary  for  all  men, 
and  alike  common  to  all  good  men. 

If  we   believe    ourselves    dependent   on  God  for  our 


Chap.  IV.  30.  EPISTLE    TO    THE    EPHESIANS.  411 

natural  life,  and  its  daily  supplies ;  for  wisdom  to  contrive 
and  ability  to  pursue  our  ordinary  business  ;  it  would  be 
absurd  to  deny  our  dependence  on  him  for  the  principles 
and  supports  of  the  divine  life,  for  security  against  tempta- 
tions, and  our  safe  conduct  through  this  dangerous  world, 
to  the  kingdom  of  glory. 

We  are  not  to  conceive  of  the  common  influence  of 
Providence,  or  of  the  special  influence  of  grace,  in  a 
manner  which  contradicts  our  moral  agency;  for  God 
treats  all  his  creatures  agreeably  to  the  natures  which  he 
has  given  them.  But  if  we  suppose  that  the  concurrence 
of  Providence  in  our  common  labours  is  consistent  with 
our  freedom,  as  well  may  we  suppose  that  the  concurrence 
of  his  grace  in  our  religious  duties,  is  consistent  with  our 
freedom.  If  we  believe  that  the  motives  and  arguments 
which  we  propose  to  one  another,  may  influence  the 
human  mind  without  controlling  its  liberty  of  choice,  we 
vmust  believe  that  God  can  open  the  mind  to  the  admission 
of  motives  proposed,  without  controlling  this  liberty. 

II.  The  influence  of  the  Holy  Spirit  is  expressed  in 
Scripture  by  a  great  variety  of  phrases. 

Christians  are  said  to  be  born  of  the  Spirit;  renewed, 
sanctified  and  led  by  the  Spirit :  to  be  anointed  and  filled 
with  the  Spirit;  and  to  be  the  temples  in  which  the  Spirit 
dwells.  In  our  text,  and  in  several  other  places,  they  are 
said  to  be  sealed  by  the  Spirit. 

Sealing  in  common  use,  is  the  impression  of  the  image 
or  likeness  of  one  thing  upon  another.  A  seal  impressed 
on  wax,  leaves  there  its  own  resemblance.  The  Christian 
sealed  by  the  Spirit  receives  the  divine  image  on  his  heart. 
The  word  of  God  is  the  seal,  the  Holy  Spirit  is  the  sealer, 
and  the  heart  of  man  the  subject.  When  the  Spirit  so 
impresses  the  truths  of  the  gospel  on  the  human  mind,  as 
to  transform  -it  into  the  divine  image,  then  it  is  said  to  be 


412  AN    EXPOSITION    OF    THE  Serm.  XXXI. 

sealed  by  the  Spirit.  The  plain,  literal  meaning  of  the 
phrase  is,  that  believers,  by  the  influence  of  the  Spirit  ac- 
companying the  word  of  truth,  are  renewed  after  the 
image  of  God,  assimilated  to  the  precepts  of  the  gospel, 
and  wrought  into  that  temper  of  goodness,  righteousness 
and  truth,  which  is  the  fruit  of  the  Spirit.* 

III.  Believers  are  said  to  be  sealed  unto  the  day  of  re- 
demption. 

There  is  a  twofold  redemption  spoken  of  in  the  gospel ; 
the  redemption  of  the  soul  from  guilt  by  the  remission  of 
sin ;  and  the  redemption  of  the  body  from  the  grave,  and 
its  reunion  with  the  soul  at  the  glorious  resurrection.  The 
former  is  mentioned  in  this  epistle,  chapter  i.  7.  "  In  Christ 
ye  have  redemption,  through  his  blood,  the  forgiveness  of 
sins  according  to  the  riches  of  God's  grace."  The  latter, 
in  Romans  viii.  23.  "  We  who  have  the  first  fruits  of  the 
Spirit  groan  within  ourselves,  waiting  for  the  adoption,  to 
wit,  the  redemption  of  the  body."  This  is  the  redemption 
which  the  apostle  intends  in  our  text.  Of  the  same  he 
speaks  chap.  i.  13.  "  After  ye  believed,  ye  were  sealed 
with  the  Holy  Spirit  of  promise,  which  is  the  earnest  of 
our  inheritance,  until  the  redemption  of  the  purchased 
possession." 

The  felicity  of  the  heavenly  state  consists  in  pure  and 
spiritual  tempers  and  exercises ;  in  nearness  to,  and  com- 
munion with  God ;  in  the  devout  contemplation  of  his 
character,  government  and  works  ;  in  the  performance  of 
such  services  as  are  assigned  to  all  in  their  respective 
spheres;  and  in  the  pleasing  interchange  of  benevolent 
affections  and  kind  offices  for  the  common  advancement 
of  knowledge  and  virtue.  For  such  a  state  none  are  pre- 
pared, while  sin  has  dominion  over  them.     Fleshly  lusts, 

*  See  Sermon  VII. 


Chap.  IV.  30.  EPISTLE    TO    THE    EPHESIANS.  413 

impure  affections  and  malevolent  passions  are  utterly  in- 
consistent with  admission  to  so  glorious  a  world.  Nothing 
can  enter  thither  that  defiles  or  works  abomination.  In 
the  holy  place  he  only  can  stand,  who  has  clean  hands  and 
a  pure  heart.  The  sealing  or  sanctification  of  the  Spirit 
is  therefore  a  necessary  preparation  for  heaven. 

It  is  also  an  evidence  of  our  title  to  heaven,  an  earnest 
of  our  inheritance  in  the  purchased  possession.  The  in- 
heritance is  promised  to  the  pure  in  heart.  When  we 
find  in  ourselves  this  character,  we  may  appropriate  the 
promise.  "  Blessed  are  they  that  do  the  commandments, 
that  they  may  have  right  to  the  tree  of  life,  and  may 
enter  through  the  gates  into  the  city."  If  the  Spirit  of 
God  dwells  in  us  by  his  sanctifying  influence,  we  may  con- 
clude, that  this  Spirit,  which  has  quickened  to  righteous- 
ness, our  souls  once  dead  in  sins,  will  also  awaken  to  im- 
mortality these  bodies  sleeping  in  the  dust. 

It  is  only  in  this  way  that  the  Spirit  is  an  earnest  and 
seal  of  our  future  redemption.  The  evidence  of  our 
right  to  the  inheritance  is  not  communicated  by  immediate 
discovery,  but  obtained  by  diligent  inquiry.  The  testi- 
mony of  the  Spirit,  that  we  are  heirs  of  glory,  consists  in 
that  work  of  the  Spirit,  which  qualifies  us  for  glory.  We 
are  then  to  conclude  that  we  have  the  Spirit,  when  we 
are  conscious  of  those  tempers  which  are  the  fruits  of 
the  Spirit.  We  may  then  believe,  that  we  are  heirs  of 
God's  kingdom,  when  we  possess  that  righteousness,  peace 
and  joy  in  the  Holy  Ghost,  by  which  his  kingdom  is  dis- 
tinguished from  the  world. 

IV.  The  apostle  speaks  of  the  Spirit,  as  being  grieved, 
when  we  act  in  opposition  to  his  influence.  "  Grieve  not 
the  Holy  Spirit  of  God." 

Joy  and  grief  are  attributed  to  the  divine  nature,  not 
as  expressive  of  any  real  emotions  of  passion,  like  those 


414  AN    EXPOSITION    OF    THE  Serm.  XXXI. 

which  are  raised  in  us  by  success  and  disappointment ; 
but  only  as,  importing  in  accommodation  to  human  con- 
ceptions, the  wonderful  efforts  of  divine  goodness,  mercy 
and  love.  As  we  are  grieved,  when  we  are  disappointed 
in  our  endeavours  to  make  others  happy,  and  when  our 
benevolent  intentions  are  treated  with  contempt  and  in- 
gratitude ;  so  the  Spirit  of  God  is  represented  as  being 
grieved  and  disappointed,  when  his  friendly  and  gracious 
influences  meet  with  opposition  and  resistance  from  us. 
God's  Spirit  is  called  the  Spirit  of  grace,  in  regard  of  his 
readiness  to  assist  us  in  the  duties,  and  support  us  in  the 
difficulties  of  the  religious  life.  The  Great  Parent  of 
our  nature  is  more  forward  to  give  his  Holy  Spirit  to 
them  who  ask  him,  than  we  are  to  answer  our  children's 
cries  for  bread.  So  much  does  his  goodness  surpass  the 
highest  instances  of  parental  love,  that,  in  comparison 
with  him,  the  most  affectionate  earthly  parents  are  called 
evil.  The  grace  of  God's  Spirit  is  expressed  by  his 
striving  with  men.  He  is  beforehand  with  them  in  his 
kind  offices.  He  comes  to  their  door  and  knocks.  He 
continues  his  addresses,  even  after  he  finds  opposi- 
tion. He  is  reluctant  to  leave  them  to  the  evil  imagina- 
tions of  their  hearts.  Yea,  they  who  rebel  against  his 
gracious  motions,  are  said,  not  only  to  grieve  him,  but,  by 
a  bolder  metaphor,  even  to  vex  him.  Final  opposition  is 
called  doing  despite  to  the  Spirit  of  grace.  No  language 
can  more  strongly  than  this,  express  God's  abundant 
mercy  toward  us,  and  his  wonderful  grace  to  assist  us  in 
the  mighty  concern  of  our  salvation. 

Great  encouragement  have  we  to  seek  for,  and  rely 
upon  the  grace  of  the  Holy  Spirit  for  every  purpose  of 
the  religious  life.  We  may  come  boldly  to  the  throne  of 
grace  for  help  in  the  time  of  need. 

How  dangerous  must  it  be  to  continue  in  a  course  of 


Chap.  IV.  30.         EPISTLE    TO    THE    EPHESIANS.  415 

wickedness !  This  is  nothing  less  than  to  oppose,  grieve 
and  vex  the  Spirit  of  God ;  that  kind,  benevolent  Spirit, 
who  strives  with  us.  Of  how  sore  a  punishment  shall  he 
thought  worthy,  who  does  despite  to  the  Spirit  of  grace  ? 
"  Vengeance  is  mine;  I  will  recompense,  saith  the  Lord. 
It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living 
God." 

V.  Here  is  a  solemn  caution  against  grieving  the  Spirit 
of  God. 

This  caution  is  most  expressly  given  to  those  who  have 
already  been  sealed  with  the  Spirit.  But  it  may  also  be 
applied  to  others,  to  them,  who,  though  not  yet  the  sub- 
jects of  his  renewing  operations,  have,  however,  been 
favoured  with  his  common  motions,  in  a  way  of  awaken- 
ing and  conviction. 

I  shall  point  out  to  you  various  ways  in  which  men  are 
chargeable  with  grieving  the  Spirit. 

1.  Indifference  and  carelessness  in  religion  is  opposition 
to  the  grace  of  God. 

If  his  Spirit  strives  with  men,  he  is  not  indifferent  to 
their  happiness  ;  and  they  ought  not  to  be  indifferent  to 
their  own.  If  he  works  in  them  of  his  good  pleasure, 
they  ought  to  work  out  their  own  salvation  with  fear  and 
trembling. 

While  they  indulge  an  habitual  negligence  of  this  im- 
portant work,  to  which  they  are  urged  by  the  motions  of 
the  Spirit  within  them,  they  resist  and  grieve  him.  He 
stands  at  their  door  and  knocks ;  if  they  open  the  door, 
he  comes  in  and  rejoices  as  a  welcome  guest.  If  they 
refuse  his  applications,  he  turns  away  grieved,  as  a  despised 
and  rejected  visitant. 

2.  Spiritual  pride  grieves  the  divine  Spirit. 

The  influence  of  grace  is  instructive  and  humbling. 
It  teaches  man  his  emptiness,  weakness  and  un worthiness ; 


416  AX   EXPOSITION   OF   THE  Serm.  XXXI. 

and  excites  in  him  earnest  desires  after  pardon  and  sancti- 
fication.  To  them  who  improve  this  grace,  more  is  given. 
But  a  soul  full  of  itself,  and  relying  on  its  own  strength 
and  holiness,  will  be  sent  empty  away. 

The  man,  who,  under  a  consciousness  of  his  guilty 
state,  flatters  himself  with  an  imagination,  that  he  may,  at 
any  time,  when  danger  approaches,  renew  his  soul  to  re- 
pentance, treats  the  Spirit  of  God  with  contempt.  But 
he  who  is  sensible  of  his  dependence  on  the  God  of  all 
grace,  both  for  a  heart  to  repent,  and  for  the  blessing  of 
pardon,  will  seek  the  Lord  while  he  may  be  found.  And 
to  him,  who  thus  humbly  seeks,  the  grace  of  God  is 
near. 

The  deceived  hypocrite,  who,  trusting  in  his  own  right- 
eousness, thinks  that  he  needs  nothing,  will  reject  the 
gracious  counsels  of  the  gospel.  But  the  sincere  Chris- 
tian, feeling  his  own  weakness,  esteems  it  his  highest 
privilege,  that  he  may  come  to  the  throne  of  grace  for  a 
supply  of  the  Spirit.  And  God  resisteth  the  proud ;  but 
giveth  grace  to  the  humble. 

3.  The  Spirit  is  grieved,  when  we  neglect  the  means 
appointed  for  obtaining  his  influence. 

God  has  instituted  particular  duties  to  be  observed  by 
us  with  a  special  view  to  this  important  end.  The  secret 
and  social  worship  of  God,  the  reading  and  hearing  of 
his  word,  and  the  observance  of  sabbaths  and  ordinances, 
are  the  means  of  religion.  The  essence  of  godliness 
consists  not  in  these  means,  but  in  that  holy  temper  and 
life,  which  they  are  designed  to  produce.  These  duties 
become  subservient  to  religion,  not  merely  by  their  natural 
tendency  to  advance  it  in  our  hearts,  but  rather  as  they 
are  the  appointed  means  of  obtaining  the  needful  influences 
of  the  divine  Spirit. 

God's  gracious  communications  are  not  always  confined 


Chap.  TV.  30.  EPISTLE    TO    THE    EPHESIANS.  417 

to  these  means.  They  are,  however,  his  stated  and  or- 
dinary methods  of  intercourse  with  us.  "  Draw  nigh  to 
God,"  says  the  Apostle,  "  and  he  will  draw  nigh  to  you." 
God  has  promised,  "  In  all  places  where  I  record  my 
name,  I  will  come  unto  thee  and  bless  thee."  Our  Lord 
promises  his  spiritual  presence  in  the  midst  of  those,  who 
gather  together  in  his  name.  It  was  when  the  disciples 
were  together  with  one  accord,  in  one  place,  that  the 
Spirit  was  poured  upon  them.  John  "  was  in  the  Spirit 
on  the  Lord's  day :"  and  on  that  day  he  saw  Jesus  "  walk- 
ing in  the  midst  of  the  churches." 

As  the  Spirit  sanctifies  and  seals  us  by  the  word  of 
truth,  so  that  we  may  obtain  this  benefit,  we  must  be 
conversant  with  the  word.  God  begins  and  carries  on 
his  saving  work  in  men's  souls,  not  by  immediate  revela- 
tions, but  by  his  gracious  concurrence  with  their  humble 
inquiries  after  truth  and  duty.  Hence  the  Apostle  joins 
these  two  cautions,  "  Quench  not  the  Spirit."  "  Despise 
not  prophesying." 

To  other  means  we  must  add  serious  meditation  on 
divine  things,  and  careful  examination  of  our  hearts. 
Thus  we  gain  a  knowledge  of  ourselves,  a  sense  of  our 
wants,  and  an  apprehension  of  the  importance  of  spiritual 
blessings.  While  David  was  musing  the  fire  burned.  In 
the  multitude  of  his  thoughts  within  him,  God's  comforts 
delighted  his  soul.  And  all  must  be  accompanied  with 
prayer.  "Ask  and  ye  shall  receive,"  says  our  Lord, 
"  for  God  giveth  his  Holy  Spirit  to  them  who  ask  him." 

Since  these  are  the  ways,  in  which  God  has  directed 
us  to  seek,  and  encouraged  us  to  expect  the  needful  sup- 
plies of  his  grace ;  our  disregard  to  them  may  properly 
be  said  to  grieve  the  Spirit.  It  is  a  contempt  of  his  of- 
fered assistance,  an  affront  to  his  kindness  and  love. 

Ye,  who  live  in  the  neglect  of  secret  prayer,  and  social 

53 


418  AN    EXPOSITION    OF    THE  Serm.  XXXI. 

worship  ;  ye  who  are  strangers  to  your  own  hearts,  and 
to  the  word  and  sanctuary  of  God,  consider,  you  not  only 
disobey  the  express  commands  of  God,  but  oppose  and 
grieve  that  Spirit,  who  usually,  by  these  means,  communi- 
cates himself  to  the  soul. 

4.  Opposition  to  the  strivings  of  the  Spirit  is  another 
way  in  which  he  is  often  grieved. 

There  are  times  when  sinners  are  impressed  more 
deeply  than  usual,  with  a  sense  of  their  guilty  and  danger- 
ous state,  and  of  the  necessity  of  a  speedy  repentance. 
There  are  seasons  also,  when  true  Christians  are  awak- 
ened to  more  lively  affections,  and  more  fervent  zeal,  than 
what  they  ordinarily  experience.  Whatever  may  be  our 
character,  such  favourable  motions  are  to  be  improved. 
Our  Saviour  has  taught  us,  "  Whosoever  hath,  to  him 
shall  be  given ;  but  from  him  that  hath  not,  shall  be  taken 
away  even  that  which  he  seemeth  to  have."  If  we  dis- 
obey the  calls  and  neglect  the  aids  of  the  Spirit,  we  op- 
pose and  grieve  him ;  and  what  we  have  may  justly  be 
taken  away. 

We  are  not,  indeed,  implicitly  to  obey  every  motion 
started  in  our  minds,  concluding  it,  at  once,  to  be  divine. 
There  may  be  motions  suggested  by  the  power  of  imagi- 
nation, or  by  the  influence  of  evil  spirits,  which  are  not 
to  be  followed.  We  should  always  remember,  that  the 
divine  influence  is  not  by  immediate  revelation  of  some- 
thing new,  and  before  unknown ;  but  by  kind  excitation 
to  that  which  is  already  revealed  or  commanded  in  Scrip- 
ture. How  powerfully  soever  we  may  be  urged  to  a  par- 
ticular action,  or  line  of  conduct,  we  are  not  to  proceed, 
until  we  have  examined  the  matter,  and  found  it  agreeable 
to  the  word  of  God.  By  this  rule  we  are  to  try  all  in- 
ward motions  ;  and  as  they  agree  or  disagree  with  this, 
we  are   to    embrace   or   discard    them.     To  suspend  our 


Chap.  IV.  30.  EPISTLE    TO    THE    EPHESIANS.  419 

resolution  until  we  can  obtain  light  in  a  doubtful  case;  or 
to  refuse  compliance  with  a  suggestion  palpably  unscriptu- 
ral,  is  not  to  grieve  but  please  the  Spirit.  This  is  to  fol- 
low reason  and  the  word  of  God.  But  when  conscience 
strongly  remonstrates  against  manifest  evil,  or  presses  to 
evident  duty,  then  opposition  or  delay  is  grieving  the 
Spirit. 

5.  There  are  some  particular  kinds  of  sin,  which  are, 
in  an  eminent  and  peculiar  sense,  opposite  to  the  work  of 
the  Spirit. 

Among  these  may  be  reckoned  impurity,  intemperance, 
dissipation,  and  all  the  vices  of  sensuality.  This  is  the 
language  of  the  gospel ;  "  They  who  are  sensual,  have  not 
the  Spirit."  "  Be  not  drunk  with  wine,  wherein  is  ex- 
cess, but  be  filled  with  the  Spirit."  You  cannot  be  filled 
with  both.  "  Walk  in  the  Spirit,  and  ye  will  not  fulfil  the 
lusts  of  the  flesh."  When  David  fell  into  the  gross  sin  of 
impurity,  God  took  from  him  the  Holy  Spirit;  and  the 
unhappy  offender  lost  for  a  time  the  joy  of  salvation. 

The  indulgence  of  malignant  passions,  as  well  as  of 
fleshly  lusts,  grieves  the  Spirit.  The  fruits  of  the  Spirit 
are  love,  peace,  gentleness  and  meekness.  The  contrary 
tempers  are  the  works  of  the  flesh,  and  descend  not  from 
above,  but  are  earthly,  sensual  and  devilish.  Therefore 
to  the  caution  in  the  text,  the  Apostle  subjoins  a  dissuasive 
from  all  bitterness,  wrath,  clamour  and  evil  speaking,  and 
an  exhortation  to  kindness,  compassion  and  mutual  for- 
giveness. 

Contentions  among  Christians  are  opposite  to  the  Spirit. 
"  Ye  are  builded  together,"  says  the  Apostle,  "  for  an  hab- 
itation of  God  through  the  Spirit."  "  Walk  worthy  of 
your  vocation  in  all  lowliness,  forbearing  one  another  in 
love,  and  keeping  the  unity  of  the  Spirit  in  the  bond  of 
peace;  for  there   is  one  body  and  one  Spirit."     Chris- 


420  AN    EXPOSITION    OF    THE  Serm.  XXXI. 

tians  can  no  longer  be  an  habitation  of  the  Spirit,  than 
they  are  builded  together.  They  no  longer  walk  worthy 
of  their  vocation,  than  they  preserve  unity  and  peace. 

Finally :  Men  grieve  the  Spirit,  when  they  ascribe  to 
him  those  motions  and  actions,  which  are  contrary  to  his 
nature. 

If,  under  pretence  of  the  special  guidance  of  the  Spirit, 
they  blindly  follow  every  impulse  of  a  heated  imagination, 
every  suggestion  of  the  common  deceiver,  every  motion 
of  their  own  vanity  and  pride,  they  profane  and  blaspheme 
his  sacred  name. 

The  Scripture  directs  us  to  prove  every  spirit,  whether 
it  be  of  God.  If,  instead  of  trying  the  spirit  which  moves 
us,  we  rashly  obey  every  motion  that  we  feel,  and  ascribe 
to  the  Spirit  of  God  the  tempers  and  actions  which  his 
word  forbids,  we  not  only  are  guilty  of  great  impiety,  but 
lay  ourselves  open  to  fatal  delusion. 

To  dissuade  us  from  these,  and  all  other  sins,  what 
argument  can  be  more  powerful  than  this  which  our  text 
proposes  1  It  is  grieving  the  Holy  Spirit,  whereby  we  are 
sealed  to  the  day  of  redemption ;  or,  at  least,  are  urged 
to  secure  a  share  in  the  redemption.  The  offer  of  re- 
demption is  made  without  distinction.  They  only  are 
already  interested  in  it,  who  have  been  renewed  by  the 
Holy  Spirit.  But  even  the  unrenewed  have  been  the 
subjects  of  his  convincing  and  awakening  influence.  It  is 
not  necessary,  that  we  should  wait  to  ascertain  our  char- 
acter, before  we  apply  to  ourselves  the  argument.  What- 
ever our  character  is,  we  have  at  least  had  the  offer  of 
redemption,  been  called  to  repent,  and  invited  to  seek  the 
o;race  of  the  Spirit,  who  is  forward  to  assist  us  in  the  re- 
ligious life.  And  who  of  us  can  say,  they  have  not  ex- 
perienced his  strivings  within  them  1 

Let  us  remember,  then,  that  the  sins  which  have  been 


Chap.  IV.  30.  EPISTLE    TO    THE    EPHESIANS.  421 

mentioned,  as  grieving  the  Spirit,  are  inconsistent  with  a 
clear  evidence  and  Scriptural  hope  of  our  interest  in  the 
great  redemption ;  and  the  indulgence  of  them  will  most 
certainly  cut  us  off  from  the  glorious  inheritance  proposed. 
And  if  we  fail,  alas !  we  shall  sink  under  this  additional 
load  of  guilt,  that  we  have  pursued  our  own  destruction, 
in  opposition  to  the  strivings  of  divine  grace  ;  and,  while 
we  have  ruined  ourselves,  we  have  grieved  God's  compas- 
sion and  love. 

Let  sinners,  awed  by  their  danger  on  the  one  hand,  and 
animated  by  their  encouragement  on  the  other,  flee  from 
the  wrath  to  come,  and  lay  hold  on  the  hope  set  before 
them. 

Let  saints,  by  a  steady  faith  in  God,  by  a  diligent  at- 
tendance on  the  means  of  religion,  and  by  the  exercise  of 
a  holy  temper,  keep  alive  their  Christian  joy.  And  let 
them  walk  as  becomes  those  who  have  the  earnest  of  the 
Spirit  in  their  hearts,  and  are  waiting  for  the  day  of  re- 
demption. 


422  AN   EXPOSITION    OF   THE  Serm.  XXXII. 


SERMON  XXXII. 

Ephesians   iv.   31,   32. — Let  all  bitterness,  and  wrath, 

and  anger,  and  clamour,  and  evil  speaking,  be  put  away 

from  you,  with  all  malice  :  and  be  ye  kind  one  to  another, 

tender-hearted,  forgiving  one  another,  even  as  God  for 

Christ's  sake  hath  forgiven  you. 

In  these  and  the  preceding  verses,  the  Apostle  de- 
scribes the  Christian  life.  To  give  us  the  more  accurate 
and  just  conception  of  it,  he  shows  both  what  it  is,  and 
what  it  is  not;  what  those  passions  and  vices  are,  which 
we  must  renounce  ;  and  what  those  dispositions  and  virtues 
are,  which  we  must  cultivate. 

We  are  taught,  as  the  truth  is  in  Jesus,  to  put  off  the 
old  man,  and  to  put  on  the  new  man.  The  old  man  is  cor- 
rupt, according  to  deceitful  lusts ;  the  new  man  is  holy- 
after  the  image  of  God.  The  Christian  thus  renovated 
must  depart  from  evil  and  do  good ;  put  away  falsehood, 
and  speak  truth  ;  abhor  all  dishonesty  and  fraud,  and  work 
with  his  hands  the  things  which  are  profitable ;  allow  no 
vain  discourse  to  proceed  from  his  mouth,  but  such  only  as 
may  be  useful  to  edification. 

In  the  same  manner  the  Apostle,  in  our  text,  expresses 
that  benevolent  and  social  temper,  which  Christians  ought 
to  exercise  toward  one  another. 

They  are  to  put  away  anger,  malice  and  evil  speaking ; 
and  to  be  kind,  compassionate  and  forgiving  in  imitation 
of  the  mercy  of  God,  who  for  Christ's  sake  hath  forgiven 
them. 


Chap.  IV.  31,  32.     EPISTLE    TO    THE    EPHESIANS.  423 

We  will,  first,  consider  what  are  the  evil  dispositions  and 
manners  which  Christians  are  here  required  to  renounce. 
We  will  then  state  and  explain  the  opposite  virtues.  And 
lastly,  we  will  illustrate  and  apply  the  argument  by  which 
these  virtues  are  urged. 

I.  We  will  consider  the  evil  passions,  manners  and 
languages,  which  the  Apostle  cautions  us  to  avoid  in  our 
intercourse  with  one  another.  "  Let  all  bitterness,  and 
wrath,  and  anger,  and  clamour,  and  evil  speaking,  be  put 
away  from  you,  with  all  malice." 

1.  We  are  to  put  away  all  bitterness;  all  such  passions, 
behaviour  and  language  as  are  disgusting  and  offensive  to 
others,  wound  their  tender  feelings  and  imbitter  their 
spirits.  It  is  an  easy  and  obvious  metaphor.  We  all 
know  how  bitter  objects  affect  our  organs  of  taste.  The 
bitterness,  which  the  Apostle  intends  here,  is  that  conduct 
in  the  social  life,  which  affects,  in  a  similar  manner,  the 
feelings  of  others.  It  is  a  metaphor  which  the  Scripture 
often  uses :  a  bitter  affliction  is  a  very  painful,  grievous 
one.  To  be  in  bitterness  of  soul,  is  to  be  in  great  anguish. 
Bitter  words  are  words  which  deeply  distress  the  heart. 
A  foolish  son  is  a  bitterness  to  her  that  bore  him,  i.  e.  he 
is  a  great  affliction  to  her.  We  read  of  those  whose 
mouths  are  full  of  cursing  and  bitterness,  of  severe  and 
reviling  language.  Husbands  are  directed  to  love  their 
wives,  and  not  be  bitter  against  them.  Bitterness  is  here 
opposed  to  a  smooth,  kind  and  obliging  carriage  toward 
intimate  friends. 

Christians  are  to  put  away  all  such  bitterness.  Under 
this  metaphor  may  be  comprehended  a  roughness  of  man- 
ners and  severity  of  temper ;  a  captious  cavilling  humour  ;  a 
spirit  of  opposition  and  contradiction,  not  only  in  great, 
but  trivial  matters;  an  assuming,  imperious  behaviour 
toward  friends  and  companions ;  a  disposition  to  cross  their 


424  AN    EXPOSITION    OF    THE  Serm.  XXXII. 

will,  and  to  criminate  at  a  venture  every  thing  they  do, 
whether  right  or  wrong ;  a  proneness  to  upbraid  them  with 
past  failings,  and  reproach  them  for  innocent  infirmities ; 
a  perpetual  jealousy  of  their  intentions,  and  passionate 
complaints  against  them  for  accidental  errors,  or  even  sus- 
pected offences.  Such  treatment  is  a  bitterness  to  those 
who  have  common  feelings,  especially  if  they  stand  in  the 
more  tender  and  delicate  relations  of  life ;  yea,  in  those 
relations,  coldness  and  indifference  are  more  painfully  felt, 
than  direct  and  positive  injuries  in  ordinary  cases.  The 
happiness  of  domestic  life  depends  on  mutual  affection 
and  confidence.  That  neglect  which  betrays  the  want  of 
regard,  imbitters  the  connexion. 

But  perhaps  no  temper  is  more  inconsistent  with  the 
felicity  of  social  life,  than  what  is  commonly  called  peev- 
ishness. There  are  some  who  are  subject  to  sudden  and 
violent  gusts  of  passion,  in  which  they  say  and  do  extra- 
vagant things ;  but  when  the  gust  has  blown  itself  out,  it 
is  followed  with  a  comfortable  calm ;  and  perhaps  the 
clouds  which  had  been  lowering  before,  are  now  wholly 
dissipated.  So  people,  afflicted  with  epileptic  fits,  in  the 
intervals  of  their  disorder,  enjoy  tolerable  health ;  but 
peevishness  can  never  be  easy.  It  is  a  restless  spirit, 
irritable  at  trifles,  and  discharging  its  impotent  spleen  on 
every  object  in  its  way.  Though  its  force  may,  in  general, 
be  but  languid,  yet  it  is  extremely  troublesome  and  vexa- 
tious, because  it  never  can  be  quiet  itself  nor  suffer  others 
to  be  so.  Men  of  violent  passion,  like  a  musket,  are 
silent  after  the  explosion.  But  the  peevish  are  like  wild- 
fire, which  keeps  up  a  silly  noise,  and  emits  an  incessant 
smoke,  with  little  other  effect,  than  to  disturb  the  peace, 
and  afflict  the  eyes  of  those  who  are  near. 

2.  The  Apostle  in  the  next  place,  mentions  wrath   and 
anger,  as  passions  which  Christians  must  put  away. 


Chap.  IV.  31,  32.    EPISTLE    TO    THE    EPHESIANS.  425 

These  two  words  in  our  language,  and  in  the  original, 
are  of  much  the  same  import.  If  there  is  a  difference, 
the  former  signifies  a  heat  of  temper ;  the  latter  signifies 
this  heat  wrought  into  a  flame.  They  both  together  ex- 
press the  passion  usually  called  anger,  in  all  its  criminal 
stages  and  degrees. 

Christians  should  acquire  such  an  habitual  command  of 
themselves,  as  not  to  suspect  evil  without  evidence,  nor 
be  easily  provoked  at  real  evil ;  not  to  fall  into  sudden 
passion  at  trivial  offences;  much  less,  on  mere  jealousy 
and  surmise ;  not  to  be  angry  without  cause,  nor  before 
they  have  examined  the  cause,  and  found  it  substantial ; 
not  to  indulge  resentment  beyond  the  demerit  of  the  pro- 
vocation, nor  express  it  in  exasperating  language ;  not  to 
render  evil  for  evil,  nor  take  rash  measures  for  the  redress 
of  their  wrongs ;  not  to  brood  over  their  passion,  till  it 
grows  into  rancour,  obstructs  the  exercise  of  benevolence, 
and  diverts  the  course  of  good  offices  which  are  due  to 
mankind. 

Though  anger,  considered  simply  as  a  sense  and  feeling 
of  the  wrongs  done  us,  is  innocent  and  natural,  yet  all  the 
irregular  and  excessive  operations  of  it  are  sinful  and 
dangerous.  They  expose  us  to  numerous  transgressions, 
bring  on  us  new  temptations,  provoke  fresh  injuries,  in- 
volve us  in  unnecessary  perplexities,  rob  us  of  our  peace 
and  self-enjoyment,  and  disturb  the  security  of  all 
around  us. 

3.   We  are  to  put  away  all  malice. 
This  is  a  degree  of  passion  beyond  simple  anger.     It 
is  a  fixed,  settled  hatred,  accompanied  with  a  disposition 
to  revenge.     It  is  anger  resting  in  the  bosom,  and  studying 
to  do  mischief. 

The  Apostle,  by  a  natural  gradation,  rises  from  the 
lower  to  the  higher  passions.     Bitterness  is  a  severity  and 

54 


426  AN    EXPOSITION    OF    THE  Serm.  XXXII 

acrimony  of  temper.  Wrath  is  this  severity  put  in  motion. 
Anger  is  this  motion  accelerated  into  violence.  Malice 
is  this  violence  operating  in  mischievous  effects. 

Our  Apostle,  elsewhere,  with  malice  joins  envy  and 
hatred,  to  signify  its  usual  operations.  "  We  were  some- 
times disobedient,  serving  divers  lusts  and  pleasures,  living 
in  envy  and  malice,  hateful  and  hating  one  another."  He 
speaks  of  the  heathens,  as  "  filled  with  all  unrighteousness, 
wickedness,  covetousness,  maliciousness,  envy,  murder, 
deceit  and  malignity." 

Malice  sometimes  originates  from  a  supposed  injury. 
In  its  first  stage  it  is  only  resentment ;  but  by  indulgence 
it  grows  into  hatred  and  aversion ;  and  from  thence  it  ri- 
pens into  malignity  and  revenge. 

Sometimes  it  takes  its  rise  from  covetousness  or  ambi- 
tion. The  man,  whose  heart  is  devoted  to  the  pursuit 
of  wealth  or  honour,  is  displeased  with  all  who  seem  to 
interfere  with  him.  He  is  jealous  of  their  designs,  envies 
their  success,  views  them  as  his  enemies,  entertains  the 
worst  thoughts  of  them,  gives  vent  to  his  feelings,  first  in 
obscure  insinuations,  then  in  bolder  reproaches,  and  by 
degrees  works  up  his  mind  into  a  malignity  of  temper,  which 
not  only  rejoices  in  their  misfortune,  but  plots  their  ruin. 

Malice  is  a  temper  which  every  one  condemns  in  others, 
but  few  discern  in  themselves.  It  is  a  self-justifying  pas- 
sion. They  in  whom  it  operates,  are  blinded  by  its  influ- 
ence. They  call  it  by  an  innocent  name.  They  excuse 
it  on  the  foot  of  supposed  injuries,  or  the  supposed  vile- 
ness  of  the  object,  and  their  own  superior  merit  and 
importance.  It  is  the  language  of  this  passion,  "  I  do  well 
to  be  angry." 

To  secure  our  hearts  from  so  criminal  a  temper,  we 
must  guard  against  it  in  its  lower  stages,  putting  away  all 
bitterness  and  wrath. 


Chap.  IV.  31,  32.     EPISTLE    TO    THE    EPHESIANS.  427 

As  one  of  the  common  ways,  in  which  malice  vents 
itself  to  the  prejudice  of  mankind,  is  reviling  and  defam- 
atory language,  therefore,  the  Apostle, 

4.  Exhorts  Christians  to  put  away  from  them  all  clamour 
and  evil  speaking. 

By  clamour  he  intends  noisy,  complaining  and  conten- 
tious language,  in  opposition  to  that  which  is  soft,  gentle 
and  courteous. 

There  are  some,  who  are  clamorous  from  the  ferocity 
and  ruggedness  of  their  tempers.  And  there  are  others 
who  by  use  have  acquired  such  a  habit  of  elamorousness, 
t  that  whether  they  are  in  anger,  or  only  in  earnest,  their 
language  is  much  the  same.  When  they  give  orders  or 
instructions,  it  is  in  a  manner,  which,  if  it  has  any  effect, 
operates  only  on  fear,  not  on  the  more  ingenuous  princi- 
ples. If  any  thing  is  done  contrary  to  their  intention,  they 
condemn  it  with  such  precipitancy  and  noise,  that  no  ex- 
cuse can  be  made,  or  be  heard,  if  it  is  made.  At  the 
most  trivial  inadvertencies  they  exclaim  with  as  much 
vehemence,  as  if  one  were  setting  fire  to  their  house. 
Accidental  errors  are  imputed  to  the  worst  intention,  and 
the  offender  is  loaded  with  the  vilest  epithets. 

Such  language  is  what  the  Apostle  calls  clamour.  This 
is  unreasonable  in  any;  but  peculiarly  indecent  in  Chris- 
tians ;  for  they  profess  a  religion,  which  exhibits  for  their 
imitation,  the  mildest  and  sweetest  examples,  and  incul- 
cates, in  its  precepts,  moderation  and  gentleness,  soft 
answers  and  obliging  manners,  graceful  speech  and  winning 
address. 

But  what  the  gospel  more  especially  warns  Christians 
to  avoid  is  evil  speaking. 

There  are  indeed  some  cases,  in  which  we  may  speak 
evil  of  others.  Public  and  notorious  crimes,  the  corrup- 
tion of  manners,  and  the  degeneracy  of  the  times,  may  be 


428  AN    EXPOSITION    OF    THE  Serin.  XXXII. 

subjects  of  discourse  among  Christians  in  the  way  of 
lamentation,  and  for  mutual  warning  and  excitement. 
The  evil  which  we  know  of  another,  we  may  mention  in 
a  way  of  caution  to  a  stranger,  who,  for  want  of  informa- 
tion, might  be  ensnared.  If  we  are  called  to  bear  testi- 
mony against  a  criminal  before  lawful  authority,  we  are 
bound  to  speak  without  reserve,  what  we  know  relative  to 
the  matter  in  question. 

The  frequent  cautions  in  Scripture  against  evil  speak- 
ing, respect  not  cases  of  this  nature ;  much  less  do  they 
forbid  us  to  speak  to  the  offender  himself,  in  a  way  of 
friendly  admonition  and  rebuke.  It  is  the  command  of 
our  divine  Lord,  "  If  thy  brother  trespass  against  thee, 
go  and  tell  him  his  fault  betwixt  him  and  thee.  If  he 
hear  thee,  thou  hast  gained  thy  brother." 

But  we  should  always  remember,  that  to  speak  evil 
of  another  is  a  nice  and  delicate  matter.  That  you  may 
not  in  this  offend,  be  pleased  to  observe  the  following 
rules : 

Never  believe,  much  less  propagate  an  ill  report  of 
your  neighbour,  without  good  evidence  of  its  truth. 
Never  listen  to  an  infamous  story  handed  to  you  by  a 
man  who  is  a  known  enemy  of  the  person  defamed,  or 
who  is  himself  infamous  for  defaming  his  neighbours,  or 
who  is  wont  to  sow  discord  among  brethren,  and  excite 
disturbances  in  society.  Never  utter  the  evil  which  you 
know  or  suspect  of  another,  till  you  have  taken  an  oppor- 
tunity to  expostulate  with  him.  Never  speak  evil  of  an- 
other while  you  are  under  the  operation  of  envy  and  ma- 
levolence, but  wait  till  your  spirits  are  cooled  down,  that 
you  may  better  judge,  whether  to  utter  or  suppress  the 
matter.  Never  express  the  evil  which  you  would  say  of 
your  neighbour,  in  terms  too  strong,  or  in  language  which 
would  convey  an  exaggerated  idea  of  his  conduct.     Never 


Chap.  IV.  31,  32.        EPISTLE    TO    THE    EPHESIANS.  429 

throw  out  against  a  man  broken  hints  and  dark  innuen- 
does, which  would  leave  the  hearers  to  suspect  any  thing 
and  every  thing  that  ill  nature  can  suggest.  Never  speak 
evil  of  your  neighbour  to  his  known  enemy,  who  wishes 
for  an  occasion  of  slander;  for  he  will  certainly  paint  the 
image  anew,  and  touch  it  off  with  bolder  colours.  In 
short ;  never  speak  evil  of  a  man,  when  your  speaking 
may  probably  do  much  hurt,  but  cannot  possibly  do  any 
good. 

These  are  reasonable  rules :  by  a  strict  adherence  to 
them  much  evil  speaking  would  be  prevented. 

II.  I  proceed  to  observe,  in  the  second  place,  the  Apos- 
tle exhorts  Christians  to  "  be  kind  one  to  another,  tender- 
hearted, forgiving  one  another." 

1.  Christians  are  to  be  kind  one  to  another. 

The  word  signifies  such  kindness  as  renders  us  use- 
ful. 

Kindness  will  not  always  gratify,  but  sometimes  cross 
the  wishes  of  others.  To  gratify  men's  vicious  inclina- 
tions is  not  kindness,  but  inhumanity;  not  goodness,  but 
injury. 

Kindness  wishes  well  to  all  men,  prays  for  their  happi- 
ness, and  studies  within  its  sphere,  to  promote  their  in- 
terest. It  is  forward  to  relieve  distress.  It  will  interpose 
to  vindicate  an  injured  character.  It  will  warn  the  heed- 
less of  their  danger.  It  will  reprove  vice,  and  lend  its 
aid  to  promote  knowledge  and  virtue.  In  a  word,  it  will 
do  good,  as  opportunities  occur,  occasions  require  and 
abilities  permit. 

2.  Christians  should  be  tender-hearted ;  or,  as  the  par- 
allel expression  is,  in  the  epistle  to  the  Colossians,  they 
should  put  on  bowels  of  mercies.  They  should  not  be 
indifferent  to  the  dangers,  and  unfeeling  to  the  afflictions 
of  their  fellow  men,  especially  of  their  fellow  Christians  ; 


430  AN    EXPOSITION    OF    THE  Serm.  XXXII. 

but,  with  an  interesting  sensibility,  weep  with  them  that 
weep ;  burn  for  them  who  are  offended ;  have  compassion 
on  them  who  are  in  trouble  ;  remember  those  who  are  in 
bonds,  as  bound  with  them,  and  those  who  suffer  adversity, 
as  being  themselves  also  in  the  body. 

They  should  not,  however,  be  guided  by  a  blind,  in- 
stinctive pity ;  but  by  an  habitual  goodness  of  heart,  cul- 
tivated with  reason,  improved  by  religion  and  operating 
with  discretion.  They  should  make  a  distinction  of  ob- 
jects ;  and  while  they  commiserate  all  who  appear  to  be 
in  affliction,  they  should  regard  among  them  the  difference 
of  characters  and  circumstances,  giving  a  precedence  to 
the  most  necessitous,  the  most  friendless,  and  the  most 
virtuous ;  and  should  exercise  their  charity  in  ways  con- 
sistent with  other  obligations  and  the  general  good.  The 
Apostle  adds, 

3.  That  we  are  to  forgive  one  another. 

In  this  imperfect  state,  offences  will  come.  If  there- 
fore we  hope  to  live  comfortably  in  society,  we  must  carry 
with  us  a  peaceable  and  forgiving  spirit. 

Forgiveness  does  not  oblige  us  tamely  to  submit  to 
every  insult,  and  silently  to  bear  every  injury.  There 
are  wrongs  so  gross  and  oppressive,  that  justice  to  our- 
selves demands  redress.  And  there  are  some  insolent 
offenders,  whom  nothing  but  the  terror  of  human  punish- 
ment will  restrain.  When,  and  how  far  we  may  apply  to 
the  laws  of  society  for  the  redress  of,  or  for  protection 
against  personal  injuries,  wisdom  is  profitable  to  direct. 

But  under  the  influence  of  that  forgiving  spirit,  which 
the  gospel  inculcates,  we  shall,  on  our  part,  be  careful  to 
injure  no  man ;  and  if,  through  inadvertence,  passion  or 
temptation,  we  have  done  a  wrong,  we  shall,  on  reflection, 
be  willing  to  repair  it.  To  those  who  have  injured  us  we 
shall    maintain    good   will   and    exercise   forbearance,   as 


Chap.  IV.  31,  32.        EPISTLE    TO    THE    EPHESIANS.  431 

far  as  our  own  and  the  common  safety  will  allow. 
We  shall  be  grieved  for  their  guilt,  as  well  as  our 
own  loss;  and  with  their  repentance,  rather  than  their 
punishment.  If  there  is  hope  of  reclaiming  them,  we 
shall  treat  them,  with  mildness,  rather  than  severity,  think- 
ing it  better  to  win  them  with  goodness,  than  subdue 
them  with  power.  We  shall  make  some  allowance  for 
their  mistakes  and  temptations,  and  give  some  weight  to 
excuses  in  their  behalf,  not  suspecting  the  worst,  but  hoping 
all  things.  Providential  disabilities  will  successfully  plead 
for  our  forbearance;  and  propositions  of  adjustment  will 
be  heard  with  candour.  A  creditable  repentance  will 
reinstate  them  in  our  favour  and  esteem ;  and  though  they 
continue  implacable,  they  will  have  a  share  in  our  benev- 
olence and  prayers. 

III.  We  are,  in  the  last  place,  to  apply  the  argument, 
by  which  the  Apostle  urges  us  to  this  kind  and  forgiving 
carriage.     "  God  for  Christ's  sake  hath  forgiven  you." 

Remember,  Christians,  what  ye  once  were ;  sinners, 
enemies  to  God  by  wicked  works,  under  his  holy  displea- 
sure, and  exposed  to  everlasting  death.  Think  how  ye 
were  brought  out  of  this  deplorable  state;  not  by  your 
own  works,  but  by  the  forgiving  mercy  of  God.  "  It  is 
God  who  hath  forgiven  you."  Though  your  repentance 
was  the  condition  on  which  pardon  was  vouchsafed  to 
you;  yet,  consider,  this  pardon  was  granted,  not  on  the 
ground  of  any  intrinsic  obligatory  worth  in  your  repen- 
tance, but  on  the  ground  of  Christ's  mediation,  who  vol- 
untarily suffered  for  your  sins,  offering  himself  a  sacrifice 
to  God  for  a  sweet-smelling  savour.  "  God  for  Christ's 
sake  hath  forgiven  you." 

This  wonderful  instance  of  divine  mercy  is  pertinently 
urged  on  Christians  as  a  motive  to  mutual  forgiveness. 
God  abundantly   pardons :  even   where  sin   abounds,  his 


432  AN   EXPOSITION    OF    THE  Serm.  XXXII. 

grace  much  more  abounds.  He  professes  forgiveness  to 
all  sinners  without  distinction,  and  on  the  same  gracious 
terms.  He  forgives  great  sins  as  well  as  small,  and  re- 
peated transgressions,  as  freely  as  the  first.  He  renews  the 
tenders  of  his  mercy  after  multiplied  rejections,  and  waits 
to  be  gracious.  He  forgives  without  compensation  for 
injuries  done  him  :  he  requires  only  that  humiliation  and 
penitence  of  soul,  which  are  necessary  preparatives  for 
his  gracious  pardon.  He  forgives,  though  he  needs  noth- 
ing from  us,  and  our  righteousness  cannot  be  gain  to  him. 
He  makes  the  first  advances  to  a  reconciliation.  He  calls 
us  to  repentance,  and  even  strives  with  us,  that  we  may 
be  persuaded  to  turn  and  live.  He  has  redeemed  us  at  a 
great  price,  even  by  the  blood  of  his  own  Son,  whom  he 
hath  set  forth  to  be  a  propitiation,  that  he  might  be  just 
and  the  justifier  of  them  who  believe. 

Let  this  example  of  divine  mercy  persuade  us  to  put  away 
all  bitterness,  anger,  malice  and  evil-speaking,  and  to  be 
kind,  tender-hearted,  forgiving  one  another. 

After  our  Lord  has  forgiven  us  a  debt  of  ten  thousand 
talents,  shall  we  think  it  much  to  remit  to  a  fellow  ser- 
vant a  debt  of  a  few  pence?  If  we  have  received  the 
pardon  of  all  our  past  sins,  and  hope  through  grace  to 
obtain  the  remission  of  our  future  ones,  shall  we  be  rigor- 
ous and  implacable  to  our  fellow  sinners  ?  Let  us  remem- 
ber, that  an  unmerciful,  unforgiving  temper  is  an  evi- 
dence that  we  never  have  really  repented  of  our  sins, 
and  that  consequently  we  still  lie  under  the  guilt  of  them 
all.  He  who  shows  no  mercy,  shall  have  judgment  with- 
out mercy.  He  who  forgives  not  an  offending  brother, 
will  not  be  forgiven  of  his  heavenly  Father. 

"Put  on  therefore,  as  the  elect  of  God,  holy  and  be- 
loved, bowels  of  mercies,  kindness,  humbleness  of  mind, 
meekness,  long-suffering,  forbearing  one  another,  and  for- 


Chap.  IV.  31,  32.    EPISTLE    TO    THE    EPHESIANS.  433 

giving  one  another,  if  any  man  have  a  complaint  against 
any;  even  as  Christ  forgave  you,  so  also  do  ye.  And 
above  all  these  things,  put  on  charity,  which  is  the  bond 
of  perfectness.  And  let  the  peace  of  God  rule  in  your 
hearts,  to  which  also  ye  are  called  in  one  body." 

55 


434  AN    EXPOSITION    OF    THE        Serm.  XXXIII. 


SERMON  XXXIII. 

Ephesians  v.  1,  2. — Be  ye  therefore  followers  of  God  as 
dear  children  ;  and  walk  in  love,  as  Christ  also  hath 
loved  us,  and  hath  given  himself  for  us  an  offering  and 
a  sacrifice  to  God  for  a  sweet  smelling  savour. 

In  the  preceding  verses  the  Apostle  inculcates  on  his 
Ephesian  converts  several  virtues  and  duties,  as  being  the 
genuine  fruits  of  the  new  creature ;  and  then,  in  our  text, 
he  sums  them  all  up  in  this  general  direction,  "  Be  ye  fol- 
lowers," or  imitators,  "  of  God  as  dear  children."  The 
imitation  of  God  comprises  all  the  virtues  before  enume- 
rated and  enjoined,  as  truth,  justice,  purity,  goodness  and 
mercy;  for  these  are  particular  branches  of  the  divine 
character.  Among  these  the  Apostle  selects  one  most 
eminent  and  glorious  part  of  God's  character,  which  he 
distinctly  recommends  to  imitation;  "Walk  in  love." 
And  he  subjoins  an  argument  which  ought  to  have 
peculiar  weight  with  Christians.  "  Walk  in  love,  as  Christ 
hath  loved  us  and  hath  given  himself  for  us." 

The  exhortation  and  the  argument,  we  will  consider 
distinctly. 

I.  We  will  consider  the  Exhortation.  "  Be  ye  followers 
of  God,  and  walk  in  love." 

The  goodness  of  God  is  the  glory  of  his  moral  char- 
acter. When  Moses  prayed,  "  Lord,  show  me  thy  glory ;" 
this  was  the  divine  answer,  "  I  will  make  all  my  goodness 
pass  before  thee." 

Language  affords  not  stronger  terms,  or  higher  expres- 


Chap.  V.  1,  2.  EPISTLE    TO    THE    EPHESIANS.  435 

sions,  than  those  in  which  revelation  describes  the  good- 
ness of  God.  "  He  is  good  to  all,  and  his  tender  mercies 
are  over  all  his  works."  He  daily  loadeth  us  with  bene- 
fits, and  we  know  not  the  number  thereof;  if  we  would 
count  them,  they  are  more  than  the  sand.  His  goodness 
is  constant ;  "  it  endureth  forever ;  it  fainteth  not,  neither 
is  weary."  It  is  exercised  toward  the  most  unworthy 
creatures,  in  the  most  disinterested  manner,  without  hope 
of  a  recompense.  Compared  with  him,  the  most  bounti- 
ful among  the  sons  of  men,  are  evil :  even  parental  good- 
ness sinks  and  is  lost  in  the  comparison. 

Many  wonderful  instances  of  God's  love  to  men  the 
Scripture  adduces  to  raise  our  admiration  and  gratitude. 
But  the  most  wonderful  of  all ;  that  which  awakens  the 
loudest  songs  of  angels,  and  should  excite  the  liveliest 
praises  of  men,  is  the  gift  of  his  Son  for  the  redemption 
of  our  guilty  race.  "In  this,"  says  St.  John,  "was  mani- 
fested the  love  of  God  toward  us,  because  he  sent  his  only 
begotten  Son  into  the  world,  that  we  might  live  through 
him."  "  Herein  is  love."  In  this  word  is  comprehended 
the  whole  divine  character.  "  We  have  known  the  love 
that  God  hath  to  us.  God  is  love.  And  he  that  dwelleth 
in  love,  dwelleth  in  God,  and  God  in  him." 

From  this  divine  example  the  Scripture  infers  our 
obligation  to  love  our  fellow-men.  "  Let  us  love  one  an- 
other, for  love  is  of  God  ;  and  every  one  that  loveth  is 
born  of  God.  He  that  loveth  not,  knoweth  not  God,  for 
God  is  love.  God  gave  his  only  begotten  Son,  that  we 
might  live  through  him :  if  he  so  loved  us,  we  ought  to 
love  one  another." 

Love  is  the  highest  and  noblest  virtue  in  the  Christian 
system.  To  be  merciful  as  God  is  merciful,  is  to  be  per- 
fect as  he  is  perfect.  Charity  is  the  bond  of  perfectness. 
Christians  are  therefore  required,  "  above  all  things  to  put 


436  AN    EXPOSITION    OF    THE         Semi.  XXXIII. 

on  charity ;"  "  above  all  things  to  have  fervent  charity 
among  themselves."  This  is  called  "  the  end  of  the  com- 
mandment ;"  "  the  fulfilling  of  the  law ;"  "  the  sum  of  the 
law  and  the  prophets."  Faith,  hope  and  charity  are  all 
great ;  but  the  greatest  of  these  is  charity.  In  the  gospel 
climax  of  virtues,  you  see  brotherly  kindness  and  charity 
standing  at  the  top.  These  complete  the  order  of  graces, 
and  finish  the  character  of  the  Christian.  The  grand  de- 
cision of  characters,  at  the  last  day,  will  be  made  by  a 
particular  inquiry  into  the  exercises  of  this  virtue.  He 
who  has  this,  the  greatest  of  all  virtues,  has  the  other; 
and  without  this  all  pretensions  to  religion  are  vain.  For 
this  reason,  when  the  Apostle  exhorts  us  to  be  followers 
of  God,  he  particularly  reminds  us,  that  we  must  walk  in 
love.     We  proceed, 

II.  To  consider  the  Argument,  by  which  the  Apostle 
presses  his  exhortation.  "  Walk  in  love,  as  Christ  also 
loved  us,  and  gave  himself  for  us  an  offering  and  a  sacri- 
fice to  God  for  a  sweet  smelling  savour." 

The  sufferings  of  Christ  for  the  sin  of  the  world  were 
typified  and  anticipated  in  the  sacrifices  and  offerings  in- 
stituted under  the  Mosaic  law.  Hence  the  language 
of  that  dispensation  is  adopted  in  the  gospel;  and  the 
death  of  Christ  is  called  "  a  sacrifice  and  an  offering  to 
God." 

"  Christ  was  sacrificed  for  us."  He  suffered  death  on 
the  cross  in  our  behalf  and  for  our  sakes,  that  we  through 
his  blood  might  obtain  everlasting  salvation.  This  is  the 
uniform  language  of  the  gospel.  "  He  who  knew  no  sin, 
was  made  sin  for  us,  that  we  might  be  made  the  righteous- 
ness of  God  in  him."  "  He  once  suffered  for  sins,  the 
just  for  the  unjust,  that  he  might  bring  us  to  God."  "  He 
bore  our  sins  in  his  own  body  on  the  tree,  that  we,  being 
dead  to  sin,  should  live   unto  righteousness."     "  He  gave 


Chap.  V.  1,  2.  EPISTLE    TO    THE    EPHESIANS.  437 

himself  a  ransom  for  us ;  and  we  have  redemption  through 
his  blood." 

"  The  wages  of  sin  is  death."  This  is  the  just  demerit 
of,  and  the  legal  sentence  against  the  transgression  of  man. 
The  wisdom  of  God  has  seen  fit  to  ordain,  that  without  the 
shedding  of  blood  there  should  be  no  remission  of  sin. 
The  great  ends  of  God's  moral  government  required,  that 
there  should  be  some  solemn  display  of  his  just  and  holy 
wrath  against  the  disobedience  and  rebellion  of  his  sub- 
jects. To  have  executed  deserved  punishment  on  the  of- 
fenders themselves  would  have  been  forever  inconsistent 
with  their  admission  to  pardon  and  favour.  Therefore, 
that  they  might  be  forgiven  in  a  way  agreeable  to  the 
great  and  benevolent  design  of  God's  government,  he  was 
pleased  to  appoint  and  accept  an  atonement  for  their  guilt. 
"  He  set  forth  his  Son  to  be  a  propitiation,  that  he  might 
be  just,  and  the  justifier  of  them  that  believe." 

"  Christ  gave  himself  for  us."  He,  freely  and  of  his 
own  choice,  submitted  to  all  the  pains  and  indignities, 
which  attended  a  death  on  the  cross ;  and  he  bore  them 
all  with  resignation  and  patience,  that  thus  he  might  save 
us  from  the  wrath  to  come. 

Here  was  a  full  display  of  his  love.  The  Apostle  says, 
"  He  loved  us,  and  gave  himself  for  us." 

He  who  is  the  Son  of  God,  the  brightness  of  his  glory, 
he  by  whom  all  worlds  were  made,  and  who  upholdeth 
all  things  by  the  word  of  his  power,  he  gave ;  what  did 
he  give  ?  Not  one  of  his  creatures,  not  an  angel,  not  a 
world  ;  but,  what  is  more  than  all  worlds,  he  gave  him- 
self for  us,  an  inferior  order  of  intelligences,  sinners,  rebels, 
under  sentence  of  condemnation. 

He  gave  himself,  not  merely  to  become  a  man,  and 
dwell  on  earth ;  not  merely  to  be  our  pattern,  teacher 
and  guide ;    but  to  die  in  our  stead,  and  to  suffer  a  kind 


438  AN    EXPOSITION    OF    THE  Serm.  XXXIII. 

of  death  peculiarly  painful  and  ignominious.  He  gave 
himself  for  us,  not  in  hope  of  a  recompense  from  us,  but 
in  his  self-moving  goodness,  in  his  disinterested  benevolence 
toward  us. 

"  The  offering  of  Christ  was  a  sweet  smelling  savour." 
It  was  pleasing  and  acceptable  to  God,  and,  through  his 
appointment,  became  efficacious  to  obtain  pardon  and 
grace  for  men.  The  sacrifices  offered  to  God,  according 
to  his  institution,  and  the  Patriarchal  and  Mosaic  dispen- 
sations, are  called  "  a  sweet  savour  to  him  ;"  and  he  is  said 
to  "  smell  a  sweet  savour  in  them."  The  Apostle  uses  the 
same  phrases  to  express  God's  acceptance  of  Christ's  sac- 
rifice and  its  virtue  to  take  away  human  guilt.  God's  law 
is  magnified,  his  character  is  honoured,  and  his  justice 
is  satisfied  with  the  work  which  Jesus,  as  our  Redeemer, 
has  accomplished.  And  penitent  sinners,  now  humbly  ap- 
plying to  the  mercy  of  God,  and  relying  on  the  atonement 
of  the  Saviour,  will  be  admitted  to  favour  as  freely  and 
completely,  as  if  they  had  never  offended.  As  Christ, 
who  knew  no  sin,  has  been  made  a  sin-offering  for  us,  so 
we  are  by  faith  made  the  righteousness  of  God  in  him. 
According  to  the  terms  of  the  new  covenant,  believers  re- 
ceive through  Jesus  Christ  abundance  of  grace  and  of 
the  gift  of  righteousness,  they  are  abundantly  pardoned, 
their  sins  are  extinguished  as  a  cloud,  and  remembered  no 
more.  They  receive  life,  and  receive  it  more  abundantly 
than  it  was  promised  by  the  covenant  of  innocence. 
The  righteousness  of  Christ  has  procured  for  them 
immortality  far  more  glorious  than  Adam,  in  virtue 
of  his  own  most  perfect  obedience,  could  have  claimed. 

This  example  of  Christ's  love  to  us  is  an  argument 
of  great  force,  why  we  should  love  one  another.  "Be 
ye  followers  of  God  as  dear  children,  and  walk  in  love, 
as  Christ  loved  us."     As  ye  are  children  of  one  common 


Chap.  V.  1,  2.  EPISTLE    TO    THE    EPHESIANS.  439 

parent,  who  has  expressed  for  you  a  most  affectionate  re- 
gard, see  that  you  imitate  his  goodness  in  your  regards 
for  one  another.  If  you  are  God's  children,  then  you 
all  stand  in  the  relation  of  brethren.  Express  your  grat- 
itude to  God  for  his  parental  goodness  to  you,  by  walking 
in  love  toward  all  his  household.  Dare  not  to  indulge  in 
your  hearts  hatred  and  enmity  to  those  who  are  the  ob- 
jects of  his  love.  Dare  not  to  entertain  malevolent 
dispositions  toward  any  of  the  human  race.  Where  will 
you  find  the  man  so  unworthy  of  your  love,  as  you  are 
of  the  love  of  God  1  Since  you  experience  that  divine 
compassion,  to  which  you  can  pretend  no  claim,  think 
none  of  your  fellow  sinners  too  low,  or  too  criminal  to 
share  in  yours. 

As  God  is  an  invisible  being,  whose  benefits  we  expe- 
rience, but  behold  not  the  benefactor;  therefore  by  a 
natural  transition,  the  Apostle  calls  our  attention  to  Jesus 
Christ,  in  whom  the  divine  goodness  and  love  are  made 
conspicuous  to  sense,  as  well  as  credible  to  faith.  Christ, 
who  is  the  image  of  the  invisible  God,  has  manifested 
himself  in  human  flesh,  and  rendered  the  divine  character 
familiar  to  human  apprehension.  That  therefore  we  may 
imitate  the  love  of  the  invisible  God,  let  us  look  on  his 
visible  image  in  the  person  of  the  wonderful  Saviour,  and 
behold  and  admire  his  goodness  displayed  in  the  example 
of  his  divine  Son  dwelling  among  men.  "  Be  ye  followers 
of  God,  as  Christ  hath  loved  us." 

He  gave  himself,  not  only  to  become  a  man  compassed 
with  oiir  infirmities,  but  also  to  become  a  victim  bleeding 
for  our  iniquities.  Let  us  put  on  Christ,  assume  his 
character,  especially  his  benevolence,  meekness  and  love. 
Vain  are  our  pretensions  to  the  character  of  Christians, 
if  we  have  not  the  mind  which  was  in  Jesus,  and  if  we 
walk  not  as  he  walked. 


440  AN    EXPOSITION    OF    THE  Serm.  XXXIII. 

Let  us  co-operate  with  the  design  of  his  death,  in  our 
zealous  endeavours  to  advance  the  glory  of  his  church, 
and  the  virtue  and  happiness  of  our  fellow-men. 

Let  us  condescend,  in  matters  of  indifference  and  doubt- 
ful disputation,  to  our  honest  and  well-meaning  brethren ; 
and  if  there  are  any  whom  we  esteem  weak,  let  us  more 
cheerfully  bear  their  burdens. 

Let  us  forgive  those  who  injure  us,  when  they  give  us 
tokens  of  their  repentance ;  and  let  us  entertain  unfeigned 
benevolence  to  all  men,  even  to  the  most  unrelenting  and 
implacable  enemies. 

In  our  common  behaviour  and  daily  conversation,  let  us 
not  be  assuming,  but  humble ;  not  supercilious  and  disdain- 
ful, but  meek  and  courteous. 

Let  us  contribute  to  the  happiness  of  those  around 
us,  by  reclaiming  the  vicious,  warning  the  careless,  in- 
structing the  ignorant,  encouraging  the  virtuous,  relieving 
the  necessitous  and  comforting  the  sorrowful.  This  is  an 
imitation  of  Christ's  love,  and  an  evidence  of  our  relation 
to  him. 

It  is  observable,  that,  in  the  gospel,  no  argument  is  so 
frequently  urged,  as  the  example  of  Christ,  to  persuade 
us  to  mutual  love,  because  none  is  so  well  adapted  to 
influence  the  mind  of  a  Christian.  And  it  is  also  worthy 
of  remark,  that  God's  approbation  of  Christian  charity  is 
expressed  in  the  same  terms,  as  his  acceptance  of  the 
sacrifice  of  Christ;  for  charity  to  our  fellow  Christians 
flowing  from  a  sense  of  Christ's  dying  love,  is  a  virtue  of 
distinguished  excellence.  As  the  death  of  Christ  is  called 
"  a  sacrifice  for  a  sweet  smelling  savour,"  so  Christian 
charity  is  called  "  an  odour  of  a  sweet  smell,  a  sacrifice 
acceptable,  well  pleasing  to  God."  When  we  do  good 
and  communicate,  we  offer  "  a  sacrifice  with  which  God 
is  well  pleased." 


Chap.  V.  1,  2.  EPISTLE    TO    THE    EPHESIANS.  441 

Let  it  be  our  care  to  follow  Christ  in  his  goodness  and 
love,  and  to  learn  of  him  humility,  condescension,  mercy 
and  forgiveness.  Thus  it  will  appear,  that  we  are  his 
disciples. 

Religion  is  a  plain  and  obvious  thing.  It  is  an  imita- 
tion of  the  moral  character  of  God,  brought  down  to 
human  view,  and  familiarized  to  human  apprehension  in 
the  life  of  Jesus  Christ. 

Whenever  you  feel  a  doubt  concerning  the  nature  of 
religion,  take  your  Bible,  and  see  what  is  the  character  of 
God;  what  is  the  temper,  which  appeared  in  Christ; 
what  is  the  life,  which  he  lived  in  the  flesh ;  and  soon 
your  doubt  will  be  resolved.  Those  opinions  and  usages 
which  have  no  influence  to  promote,  or  prevent  our  con- 
formity to  the  life  of  Christ,  cannot  be  in  any  respect  very 
useful,  or  very  dangerous. 

We  see,  farther,  that  the  sacrifice  of  Christ  is  of  great 
use,  not  only  as  an  atonement  for  guilt,  but  also  as  an  ex- 
ample of  love.  Accordingly  the  gospel  improves  it,  as  well 
to  inspire  us  with  friendly  and  benevolent  dispositions  to- 
ward one  another,  as  to  encourage  our  faith  and  hope  in 
God's  mercy.  We  are  too  apt  to  consider  Christ's  death 
in  that  single  view,  as  opening  a  way  for  the  exercise  of 
God's  mercy  to  us.  But  the  gospel,  besides  this,  repre- 
sents it  as  intended  to  open  our  hearts  to  the  exercises 
and  feelings  of  mercy  to  one  another.  It  improves  it  as 
an  argument  to  persuade  us,  not  only  to  repent  of  our 
own  sins,  and  apply  to  God's  forgiving  love ;  but  also  to 
forgive  one  another,  as  God  for  Christ's  sake  forgiveth  us. 
And  until  we  feel  on  our  hearts  this  effect  of  the  Re- 
deemer's death,  we  are  not  interested  in  the  heavenly 
blessings  procured  by  its  merit.  "  If,  therefore,  there  be 
any  consolation  in  Christ,  any  comfort  of  love,  any  fel- 
lowship  of  the   Spirit,  any   bowels   and   mercies ;    be  ye 

56 


442  AN    EXPOSITION    OF   THE         Serm.  XXXIII. 

like-minded,  having  the  same  love,  being  of  one  accord, 
and  of  one  mind.  Let  nothing  be  done  through  strife 
and  vain  glory;  but,  in  lowliness  of  mind,  let  each  esteem 
others  better  than  himself.  Look  not  every  man  on  his 
own  things,  but  every  man  also  on  the  things  of  others ; 
and  let  that  mind  be  in  you,  which  was  also  in  Christ 
Jesus." 


Chap.  V.  3-6.  EPISTLE    TO    THE    EPHESIANS.  443 


SERMON   XXXIV. 

Ephesians  v.  3-6. — But  fornication  and  all  uncleanness, 
or  covet ousness,  let  it  not  be  once  named  among  you,  as 
becometh  saints  ;  neither  filthiness,  nor  foolish  talking, 
nor  jesting,  which  are  not  convenient  ;  but  rather  giv- 
ing of  thanks.  For.  this  ye  know,  that  no  whore- 
monger nor  unclean  person,  nor  covetous  man,  who  is  an 
idolater,  hath  any  inheritance  in  the  kingdom  of  Christ 
and  of  God.  Let  no  man  deceive  you  with  vain  words  : 
for  because  of  these  things  cometh  the  wrath  of  God  upon 
the  children  of  disobedience. 

Our  Apostle  is  still  describing  the  Christian  life,  incul- 
cating the  virtues  which  belong  to  it,  and  dissuading  from 
the  vices  which  oppose  it. 

The  preceding  verses,  in  this  and  part  of  the  former 
chapter,  state  the  Christian  temper,  as  it  respects  our 
fellow-men.  The  words  now  read  inculcate  Christian 
sobriety ;  and  warn  those  who  are  called  saints  against  im- 
itating heathens  and  sinners  in  uncleanness,  covetousness 
and  foolish  jesting. 

I  shall,  first,  distinctly  consider  the  several  sins  which 
the  Apostle  here  mentions.  And,  then,  I  shall  open  and 
apply  the  argument  subjoined. 

First :  We  will  consider  the  several  vices  here  men- 
tioned. "  Fornication  and  all  uncleanness,  and  covetous- 
ness, let  them  not  be  once  named  among  you,  neither 
filthiness,  nor  foolish  talking  and  jesting." 

Let  them  not  be  once  named  in   a  way  of  approbation 


444  AN    EXPOSITION    OF    THE  Serm.  XXXIV. 

or  extenuation.  Let  them  not  be  subjects  of  conversation 
in  such  a  manner  as  to  encourage  you  in  them,  or  inflame 
the  criminal  passions  in  others.  Let  them  not  appear 
among  you,  so  as  to  give  occasion  for  you  to  lament  them, 
or  for  heathens  to  reproach  you  for  them. 

I.  The  first  sin  here  mentioned  is  impurity. 

Let  not  fornication  or  uncleanness  be  named  among 
you. 

The  word  fornication  is  sometimes  used  in  Scripture  to 
comprehend  the  grosser  kinds  of  uncleanness,  as  incest, 
adultery  and  prostitution ;  but  in  common  speech  it  is  usu- 
ally appropriated  to  intimacy  between  unmarried  persons, 
who  are  not  within  the  forbidden  degrees  of  consan- 
guinity. In  this  limited  sense  we  also  find  it  used  in 
the  sacred  writings. 

To  secure  the  proper  nurture  and  education  of  chil- 
dren, and  to  prevent  confusion  in  private  families,  and  in 
more  public  societies,  God  has  instituted  marriage,  and 
ordained,  that  a  man  shall  leave  his  father  and  his  mother, 
and  shall  cleave  to  his  wife.  That  fornication  may  be 
avoided,  it  is  required,  that  every  man  should  have  his 
own  wife,  and  every  woman  her  own  husband.  And  this 
relation,  where  it  subsists,  ought  to  be  publicly  known. 
Private  contracts,  generally  admitted  as  marriage,  would 
expose  the  contracting  parties  to  dangerous  frauds  and  im- 
positions, the  helpless  offspring  to  fatal  neglect,  and  society 
to  endless  confusion  and  disorder.  Though  God  has  not 
instituted  any  particular  ceremony,  by  which  marriage 
shall  be  solemnized,  but  has  left  it  with  every  people  to 
adopt  such  forms  as  they  please ;  yet,  that  it  should  be 
formal  and  public,  the  Scripture  every  where  supposes, 
reason  itself  dictates,  and  the  custom  of  all  nations  con- 
firms. 

It  will  not  be  pretended,  that  carnal  intimacy  between 


Chap.  V.  3-3.  EPISTLE    TO    THE    EPHESIANS.  445 

persons,  who  have  deliberately  agreed  on  marriage,  is 
equally  criminal  with  common  prostitution  ;  but  that  it 
is  really  criminal  in  the  sight  of  Heaven,  no  man  can  doubt, 
when  he  considers  what  consequences  would  ensue  from 
such  a  practice  generally  prevailing.  Prostitutions,  under 
pretext  of  private  contracts,  would  plead  excuse  ;  honest 
persons  would  be  ensnared  by  those  who  were  under  pre- 
vious engagements;  infants,  from  the  circumstances  of 
their  birth,  would  often  perish  through  neglect ;  a  great 
part  of  the  youth  would  grow  up  in  ignorance  and  idle- 
ness; families  would  be  subject  to  dissolution  without  re- 
medy from  law ;  and  the  depravity  and  confusion  of  fami- 
lies would  spread  through  larger  societies. 

If  the  acts  of  uncleanness  are  criminal,  so  also  are  all 
impure  thoughts  and  desires ;  for  these  proceed  from  a 
corrupt  heart,  and  lead  to  the  external  acts.  David  prays, 
not  only  that  he  may  be  kept  from  presumptuous  sin ;  but 
that  a  clean  heart  may  be  created  in  him.  The  thought 
of  foolishness  is  sin.  He  who  deviseth  to  do  evil  is  called 
a  mischievous  person.  He  who  looketh  on  a  woman  to 
lust  after  her,  committeth  adultery  in  his  heart. 

Under  the  name  of  uncleanness  the  gospel  forbids  filthy 
communication,  which  indicates  a  vicious  disposition  in  the 
speaker,  and  tends  also  to  corrupt  the  manners  of  others. 
The  Apostle  cautions  saints,  that  uncleanness  be  not  once 
named  among  them.  He  exhorts  them  to  put  away  all 
filthy  communication  out  of  their  mouths ;  and  to  have 
their  speech  always  with  grace,  seasoned  with  salt;  de- 
ent,  modest  and  savoury.  What  is  more  than  this  cometh 
of  evil. 

Farther :  Christians  must  not  make  provision  for  the 
flesh  to  fulfil  the  lusts  thereof;  but,  on  the  contrary,  ab- 
stain from  fleshly  lusts;  yea,  even  from  the  very  appear- 
ance of  evil ;  from  every  thing  that  tends  to  suggest  wan- 


446  AN    EXPOSITION    OF    THE  Serai.  XXXIV. 

ton  ideas,  to  excite  impure  desires  and  to  strengthen  the 
power  of  temptation.  They  must  withdraw  themselves 
from  all  unnecessary  connexion  with  those,  who,  with 
eyes  full  of  adultery,  beguile  unstable  souls,  and,  with 
their  fair  speeches  and  flattering  words,  cause  the  simple 
to  yield.  They  must  hate  even  the  garments  spotted  with 
the  flesh. 

II.  The  next  sin  which  saints  are  warned  to  avoid  is 
covetousness. 

This  usually  intends  an  immoderate  desire  of  riches. 
Our  Saviour  says,  "  Beware  of  covetousness,  for  a  man's 
life  consisteth  not  in  the  abundance  of  the  things  which 
he  possesseth."  The  desire  of  possessing  an  abundance 
is  covetousness. 

The  Scripture  allows  us  to  desire  and  seek  the  good 
things  of  the  world ;  for  these  are  necessary  to  our  com- 
fort and  usefulness ;  but  it  always  teaches  us  to  restrain 
our  worldly  desires  within  narrow  bounds,  and  keep 
them  in  a  reasonable  subordination  to  heavenly  designs. 
The  Apostle  says,  Let  your  conversation  be  without  cove- 
tousness, and  be  content  with  such  things  as  ye  have. 
Having  food  and  raiment,  let  us  be  therewith  content,  in 
opposition  to  the  temper  of  those,  who  will  be  rich,  and 
who  indulging  that  love  of  the  world  which  is  the  root  of 
all  evil,  fall  into  temptation  and  a  snare,  and  many  foolish 
and  hurtful  lusts.  Our  Saviour  instructs  us  to  pray,  not 
for  abundance,  but  for  our  daily  bread.  The  prayer  of 
Agur  was,  that  God  would  feed  him  with  food  convenient 
for  him.  Similar  to  this  was  the  prayer  of  the  patriarch, 
that  God  would  give  him  food  to  eat,  and  raiment  to  put 
on.  In  opposition  to  worldly  anxiety  and  carefulness,  the 
gospel  requires  us  to  seek  first  the  kingdom  of  God,  leav- 
ing it  with  our  heavenly  Father  to  give  us  other  things  as 
he  sees  to  be  needful. 


Chap.  V.  3-6.        EPISTLE   TO    THE   EPHESIANS.  447 

From  hence  it  appears  that  men  stand  chargeable  in 
the  eye  of  Heaven,  with  the  sin  of  covetousness,  not  only 
when  they  practise  unjust  and  dishonest  means  to  accom- 
plish their  worldly  ends,  but  when  they  indulge  such 
eager  and  insatiable  desires  of  riches,  as  make  them  dis- 
contented with  their  condition,  and  envious  of  the  superior 
condition  of  others ;  such  desires  as  divert  them  from  the 
care  of  their  souls,  and  extinguish  a  sense  of  security ; 
such  desires  as  urge  them  to  a  restless  pursuit  of  riches, 
and  fill  them  with  tormenting  and  distrustful  cares  for  the 
supplies  of  life ;  such  desires  as  render  them  incapable  of 
enjoying  what  they  possess,  and  make  them  unfeeling  to 
the  necessities  of  others. 

The  nature  of  covetousness  our  Saviour  illustrates  in 
the  parable  of  a  rich  man,  whose  fields  brought  forth  plen- 
tifully, and  who  thereupon  resolved  to  enlarge  his  store- 
houses, and,  having  laid  up  goods  for  many  years,  to  spend 
the  residue  of  his  days  in  mirth  and  pleasure. 

The  parable  charges  him  with  no  injustice,  fraud  or  op- 
pression, with  no  indirect  measures  to  increase  or  preserve 
his  substance ;  but  only  with  a  heart  devoted  to  the  world, 
and  dead  to  religion.  He  laid  up  treasure  for  himself, 
and  was  not  rich  towards  God. 

III.  The  other  sin  mentioned  in  our  text,  is  foolish 
talking  and  jesting. 

It  is  not  every  kind  of  jesting,  which  is  to  be  denomi- 
nated foolish  talking,  or  pronounced  sinful. 

The  gospel  is  not  so  rigid  and  austere  as  to  debar  us 
from  innocent  pleasures,  and  harmless  amusements.  What- 
ever may  contribute  to  the  improvement  of  happiness,  and 
is  not  productive  of  evil  to  ourselves  or  others,  is  not  only 
innocent,  but  really  good.  Providence,  merely  for  our 
pleasure  and  enjoyment,  bestows  many  delicacies,  which 
are  not  immediately  necessary  to  the  support  of  life ;  so 


448  AN    EXPOSITION    OF    THE         Serin.  XXXIV. 

religion  tolerates,  for  the  amusement  of  the  mind,  some 
diversions  which  have  no  immediate  connexion  with  our 
salvation.  If  it  is  innocent  to  refresh  the  body  by  a  so- 
cial walk,  it  is  as  innocent  to  exhilarate  the  mind  by 
humorous  discourse.  If  vocal  or  instrumental  music  ab- 
stract from  sentiment,  and  merely  as  an  entertainment,  is 
not  inconsistent  with  piety ;  no  more  is  a  little  wit  and 
gaiety  among  friends  in  their  free  and  social  visits.  There 
is  a  time  to  laugh,  as  well  as  a  time  to  weep.  Cheerful 
conversation  is  often  of  real  use  to  enliven  the  drooping 
spirits  and  dispel  gloomy  cares,  to  endear  society,  and 
sweeten  the  pleasures  of  friendship. 

Jesting  is  not  foolish,  or  inconvenient,  when  it  is  made 
use  of  to  expose  the  absurdity  of  error,  and  the  folly  of 
vice.  There  are  some  errors  too  gross  for  serious  argu- 
mentation, and  there  are  some  minds  too  callous  to  feel  the 
force  of  grave  and  pointed  reasoning.  In  such  cases  wit 
and  ridicule  are  sometimes  applied  with  success. 

Can  you  imagine  any  thing  more  ludicrous  and  satiri- 
cal than  Elijah's  advice  to  the  besotted  priests  of  Baal? 
He  mocked  them  and  said,  "  Cry  aloud,  for  he  is  a  god ; 
either  he  is  talking,  or  he  is  pursuing,  or  he  is  in  a  jour- 
ney, or  peradventure  he  sleepeth  and  must  be  awakened." 
The  style  of  the  ancient  prophets  is  remarkable  for  its 
gravity  and  solemnity;  and  yet  in  no  author  do  we  meet 
with  a  finer  and  keener  piece  of  raillery,  than  in  the  book 
of  Isaiah.  Representing  the  ridiculous  foolery  of  the 
worshipper  of  carved  images,  he  says,  "  He  planteth  an 
ash,  and  the  rain  doth  nourish  it ;  he  burneth  part  of  it  in 
the  fire,  and  with  part  of  it  he  eateth  meat ;  he  baketh 
bread,  he  roasteth  flesh  and  is  satisfied ;  he  warmeth  him- 
self, and  saith,  Ah  I  am  warm,  I  have  seen  the  fire.  And 
the  residue  thereof  he  maketh  a  god,  even  his  graven 
image.     He  falleth  down  to  it  and   worshippeth  it,  and 


Chap.  V.  3-6.  EPISTLE    TO    THE    EPHESIANS.  449 

prayeth  unto  it,  and  saith,  Deliver  me,  for  thou  art  my 
God." 

Sarcastic  wit  is  not,  however,  a  weapon  ordinarily  to  be 
used  by  preachers,  though  sometimes  used  by  the  proph- 
ets. Few  men  have  judgment  to  point  it  properly,  or 
skill  to  manage  it  successfully.  In  awkward  hands  it  may 
wound  truth,  and  leave  error  to  escape  unhurt. 

Since  there  are  cases,  in  which  wit  and  humour  may  be 
innocent,  and  even  useful,  it  will  be  asked,  What  is  that 
jesting  which  the  Apostle  condemns  ? 

As  jesting  stands  here  connected  with  filthiness  and 
foolish  talking,  we  may  suppose  he  particularly  intends 
lewd  and  obscene  jesting ;  or  what  he  before  calls  corrupt 
communication,  such  as  tends  to  inflame  the  lusts  of  the 
profligate,  to  debauch  the  minds  of  the  simple,  and  to 
wound  the  ears  of  the  modest.  Lewd  conversation  and 
obscene  writings  are  always  criminal  and  dangerous;  but 
most  so,  when  they  are  recommended  by  the  fascinating 
charms  of  a  lively  wit  and  humorous  imagination. 

Profane  jesting  is  also  condemned.  If  we  may  some- 
times indulge  a  sportive  fancy  in  our  friendly  conversa- 
tion, yet  we  may  never  trifle  with  sacred  things,  make  a 
mock  of  sin,  employ  the  word  of  God  as  the  subject  of 
humour  and  drollery,  and  turn  the  awful  doctrines  of  re- 
ligion into  merriment  and  ridicule.  Such  jesting  proceeds 
from  a  vain  and  impious  heart,  and  will  increase  unto  more 
ungodliness. 

Reviling  and  defamatory  jesting  is  unbecoming  among 
Christians.  They  are  not  to  speak  evil  one  of  another, 
nor  indeed  of  any  man,  except  when  some  serious  occa- 
sion requires  it,  and  truth  will  justify  it.  Evil  speaking 
never  wounds  so  deeply,  nor  infuses  in  the  wound  such 
fatal  poison,  as  when  it  is  sharpened  by  wit  and  urged 
home  by   ridicule.     A   clumsy  dull  expression,  however 

57 


450  AN    EXPOSITION    OF    THE  Serm.  XXXIV. 

defamatory,  is  little  regarded  and  soon  forgotten.  But 
wit  gives  edge  to  abuse,  and  adds  wings  to  scandal.  The 
story  is  remembered  for  the  humour  and  repeated  for  the 
pleasantry  ;  repetition  gives  it  credit  and  circulation  ;  and 
a  virtuous  worthy  man,  only  for  a  natural  infirmity  or  in- 
nocent singularity,  becomes  an  object  of  ridicule  and  con- 
tempt. But  he  who  thus  utters  a  slander  is  a  fool ;  for 
though  he  may  excite  the  laughter  of  the  vain,  he  be- 
comes the  abhorrence  of  the  wise ;  and  while  he  holds  up 
his  neighbour  as  an  object  of  derision,  he  exposes  himself 
to  general  hatred.  The  man  who  values  himself  on  witty 
conceits  and  satirical  touches,  makes  no  distinction  of  ob- 
jects; and  they  who  laugh  at  his  jesting  to-day,  may 
themselves  become  the  subjects  of  his  humour  to-morrow. 
He  sacrifices  truth  and  friendship  to  his  predominant  pas- 
sion, and  thus  alienates  his  friends,  and  renders  all  men  his 
enemies. 

Having  considered  the  nature  of  the  several  vices  which 
the  Apostle  warns  Christians  to  avoid,  we  will,  secondly, 
attend  to  the  arguments  subjoined. 

1.  The  Apostle  tells  us  that  impurity,  covetousness  and 
foolish  talking  are  unbecoming  in  saints. 

Christians  are  called  to  be  holy,  to  imitate  the  character 
of  God,  and  to  be  conformed  to  the  image  of  his  Son,  to 
walk  under  the  influence  of  the  Holy  Spirit,  and  to  pre- 
pare for  a  world  wherein  dwelleth  righteousness,  and  into 
which  nothing  enters  that  defiles.  They  who  are  Christ's 
have  crucified  the  flesh.  They  who  walk  in  the  Spirit, 
will  not  fulfil  the  lusts  of  the  flesh.  They  who  are  de- 
livered from  this  evil  world,  seek  the  things  which  are 
above,  and  place  their  affections  there.  They  mortify 
their  members  which  are  on  the  earth,  uncleanness,  inor- 
dinate affection,  evil  concupiscence  and  covetousness.  If 
heathens  walk  in  the  lusts  of  uncleanness,  and  according 


Chap.  V.  3-6.  EPISTLE    TO    THE    EPHESIANS.  451 

to  the  course  of  the  world,  yet  a  different  conversation 
may  be  expected  from  Christians,  who  have  been  taught 
the  true  character  of  God,  have  known  the  truth  as  it  is 
in  Jesus,  and  have  seen  the  heavenly  world  displayed 
before  them.  "  Ye  were  sometime  darkness,"  says  the 
Apostle,  "  but  now  are  ye  light  in  the  Lord ;  walk  as  chil- 
dren of  light." 

2.  Foolish  talking  and  jesting  are  not  convenient,  as 
the  heathens  imagined  them  to  be,  but  are  criminal  in 
their  nature,  and  fatal  in  their  tendency. 

This  Apostle  says  to  the  converted  Romans,  "  What 
fruit  had  ye  then  in  those  things,  whereof  ye  are  now 
ashamed  ?  For  the  end  of  those  things  is  death."  This 
vain  talking  is  contrary  to  the  design  of  speech,  which  is 
to  glorify  God,  and  to  edify  and  comfort  one  another. 
Therefore  the  Apostle  adds,  rather  give  thanks.  A  man 
addicted  to  vain  language,  dissipates  the  sense  of  piety, 
and  extinguishes  a  spirit  of  gratitude  and  devotion.  Out 
of  the  abundance  of  the  heart  the  mouth  speaketh.  In  a 
heart  filled  with  vain  and  trifling  thoughts,  there  is  no 
room  for  pure  and  spiritual  sentiments  and  affections: 
from  such  a  heart  will  proceed  evil  speakings ;  and  till  the 
heart  is  purified,  vain  words  will  have  no  end. 

Such  talk  is  hurtful  to  the  hearers.  It  wounds  the  feel- 
ings of  the  virtuous,  and  awakens  the  corrupt  dispositions 
of  the  vicious.  It  often  provokes  anger,  brings  on  con- 
tention, corrupts  good  manners,  separates  near  friends, 
and,  in  short,  leads  to  every  evil  work.  It  is  sound 
speech  seasoned  with  wisdom,  that  ministers  grace  to  the 
hearers.  "  The  lips  of  the  righteous  feed  many,  but  fools 
die  for  want  of  wisdom." 

3.  The  Ephesian  Christians  are  warned,  that  the  indul- 
gence of  these  sins  is  inconsistent  with  a  title  to  heaven. 
Whatever  they  might  think  in  the  time  of  their  ignorance ; 


452  AN   EXPOSITION   OF    THE         Serm.  XXXIV. 

yet  now,  says  the  Apostle,  "  Ye  know,  that  no  whore- 
monger, nor  unclean  person,  nor  covetous  man,  who  is  an 
idolater,  hath  any  inheritance  in  the  kingdom  of  Christ 
and  of  God." 

However  imperfect  our  ideas  of  the  heavenly  state  may 
be,  one  thing  is  exceedingly  plain,  that  it  is  a  state  of 
holiness,  and  that  our  happiness  there  must  chiefly  consist 
in  holy  dispositions  and  exercises ;  hence  we  may  cer- 
tainly conclude,  that  no  man  can  enter  into  it  without  a 
previous  preparation  by  the  renewal  and  sanctification  of 
his  mind.  It  is  the  constant  language  of  the  gospel,  that 
without  holiness  no  man  shall  see  the  Lord.  To  these 
Ephesians,  who  had  been  taught  the  truth  as  it  is  in  Jesus, 
the  Apostle  says,  "  This  ye  know,  that  no  unclean  person 
has  any  inheritance  in  that  spiritual  kingdom."  And  to 
the  Corinthians  he  says,  "  Know  ye  not  that  the  unright- 
eous shall  not  inherit  the  kingdom  of  God  ?  Be  not  de- 
ceived, neither  fornicators  nor  idolaters,  nor  effeminate, 
nor  covetous  shall  inherit  this  kingdom." 

4.  The  Apostle  tells  them,  that  these  sins,  not  only  ex- 
clude them  from  heaven,  but  bring  upon  them  the  wrath 
of  God.  "  Let  no  man  deceive  you  with  vain  words,  for 
because  of  these  things  cometh  the  wrath  of  God  on  the 
children  of  disobedience." 

Evil  men  often  act  as  seducers ;  they  practise  every  art 
of  deception  and  enticement,  to  draw  others  into  a  part- 
nership with  them  in  wickedness.  They  call  evil  good, 
and  good  evil ;  they  put  darkness  for  light,  and  light  for 
darkness.  To  hide  from  the  eyes  of  the  simple  the 
shamefulness  and  deformity  of  vice,  they  spread  over  it 
fair  and  tempting  colours ;  and  that  the  incautious  may 
mistake  the  nature  of  moral  good  and  evil,  they  confound 
them  by  false  and  fictitious  names.  Strict  virtue  they  de- 
ride as  superstition ;  and  humble  devotion  they  stigmatize 


Chap.  V.    3-6.         EPISTLE    TO    THE    EPHESIANS. 


453 


as  hypocrisy :  they  applaud  licentiousness  as  manly  free- 
dom ;  and  commend  the  boldness  of  impiety  as  indicating 
a  greatness  of  soul. 

But  let  men  say  what  they  please,  still  there  is  an 
essential  difference  between  virtue  and  vice ;  and  all  ar- 
guments used  to  confound  them,  are  but  vain  words ;  and 
with  these  let  no  man  deceive  you.  Hearken  to  no  en- 
ticements which  would  draw  you  away  from  the  plain  path 
of  virtue;  enter  into  no  particular  connexions  with 
persons  of  licentious  principles  and  corrupt  manners; 
choose  for  your  companions  them  who  fear  God  and  keep 
his  commandments.  Steadily  and  invariably  follow  the 
plain  precepts  of  the  gospel ;  and,  whatever  attempts  may 
be  made  to  explain  away  the  meaning,  or  to  relax  the 
strictness  of  them,  still  remember,  that  by  these,  and  not 
by  the  licentious  opinions  of  men,  you  must  finally  be 
judged.  If  you  mistake  them,  it  is  at  your  peril ;  if  you 
despise  them  you  must  take  the  consequence.  The  gos- 
pel has  plainly  denounced  the  wrath  of  God  against 
uncleanness,  covetousness  and  foolish  talking  and  jesting. 
Be  not  deceived  with  vain  words.  The  threatenings  of 
God  are  words  of  truth  and  soberness.  If  you  doubt  the 
certain  execution  of  them,  yet  he  cannot  deny  himself; 
he  is  not  a  man  that  he  should  lie,  nor  the  son  of  man 
that  he  should  repent.  If  you  doubt  whether  the  pre- 
cepts of  the  gospel  are  to  be  understood  in  the  extent, 
which  the  words  seem  to  import,  still  remember,  they  are 
the  precepts  of  God.  He  trifles  not  with  man,  nor  may 
man  trifle  with  him.  Take  them  as  he  has  given  them, 
and  let  your  hearts  be  conformed  to  them,  and  your  prac- 
tice directed  by  them.  Think  not  to  plead  in  excuse  for 
your  sins,  that  you  were  deceived  by  the  opinions  of  men. 
You  are  to  call  no  man  on  earth  your  master.  God  is  not 
mocked ;  whatsoever  a  man  soweth,  that  shall  he  reap.  Eve 


454  AN    EXPOSITION    OF    THE  Sera.  XXXIV. 

was  deceived  by  the  serpent  who  flattered  her,  that  transgres- 
sion would  not  be  death.  On  this  deception  she  trans- 
gressed, and  death  ensued.  She  pleaded  that  the  serpent 
beguiled  her ;  but  the  plea  was  not  admitted  in  bar  of  sen- 
tence. The  prophet,  who  disobeyed  the  express  com- 
mand of  God,  in  compliance  with  the  advice  of  another 
prophet,  pretending  an  order  from  God  to  revoke  the 
former  command,  perished  in  his  presumption.  He  was 
not  to  transgress  an  order  given  immediately  to  himself, 
on  the  insinuation  of  another,  that  it  was  now  superseded. 
The  command  which  he  had  received  he  knew  to  be  from 
God ;  the  information  of  the  other  prophet  was  only  the 
word  of  man. 

We  are  to  take  the  Scriptures  as  they  are,  and  though 
one  should  pretend  to  the  inspiration  of  the  Spirit,  and  to 
immediate  revelation  from  God,  yet  we  are  not  to  regard 
him  in  opposition  to  the  plain  and  obvious  sense  of  the 
sacred  oracles.  The  Apostle  says,  "  Though  we,  or  an 
angel  from  heaven  preach  any  other  gospel,  than  that  which 
ye  have  received,  let  him  be  accursed." 


Chap.  V.  7-12.         EPISTLE    TO    THE    EPHESIANS.  455 


SERMON  XXXV. 

Ephesians  v.  7-12. — Be  not  ye  therefore  partakers  with 
them.  For  ye  were  sometime  darkness,  but  now  are  ye 
light  in  the  Lord :  walk  as  children  of  light  ;  {for  the 
fruit  of  the  Spirit  is  in  all  goodness,  and  righteousness 
and  truth  ;)  proving  what  is  acceptable  unto  the  Lord. 
And  have  no  fellowship  with  the  unfruitful  works  of 
darkness,  but  rather  reprove  them.  For  it  is  a  shame 
even  to  speak  of  those  things  which  are  done  of  them 
in  secret. 

The  several  vices  enumerated  in  the  preceding  verses, 
are  fornication,  uncleanness,  covetousness,  filthiness,  fool- 
ish talking,  and  profane  and  wanton  jesting.  These  were 
practised  among  the  heathens  in  their  dark  and  ignorant 
state.  The  Apostle  warns  the  Ephesians,  now  enlightened 
by  the  gospel,  that  they  no  longer  have  fellowship  with 
their  neighbours  in  these  unfruitful  and  pernicious  works ; 
that  they  avoid  not  only  the  direct  commission  of,  but  all 
partnership  in  these  and  all  other  sins,  which  the  gospel 
has  detected  and  condemned.     We  will, 

I.  Illustrate  this  fellowship  in  wickedness.     And, 

II.  Apply  the  arguments,  which  the  Apostle,  in  the 
words  now  read,  urges  against  it. 

1.  We  will  illustrate  this  fellowship  in  wickedness, 
which  Christians  are  exhorted  to  avoid. 

If  by  any  means  we  co-operate  with  sinners,  counte- 
nance them  in  their  evil  works,  strengthen  their  hands, 
hinder  their  repentance  and  reformation ;  if  we  neglect  to 


456  ax   exposition  OF  THE  Serm.XXXV. 

restrain  them,  when  it  is  in  our  power,  or  to  rebuke  them 
when  we  have  opportunity ;  or  if  we  take  a  secret  plea- 
sure in  their  sins,  even  though  we  do  nothing  directly  to 
encourage  them,  we  have  fellowship  with  them. 

1.  Not  to  oppose,  in  many  cases,  is  to  embolden  trans- 
gressors, and  to  be  partakers  with  them. 

Rulers  are  to  be  a  terror  unto  evil  works.  The  nobles 
of  Judah  are  said  to  have  profaned  the  Sabbath,  when 
they  suffered  the  men  of  Tyre  to  come  into  the  city,  and 
sell  wares  on  the  Sabbath  day.  The  ministers  of  religion 
are  charged  to  bear  public  testimony  against  prevailing 
error  and  vice,  and  to  rebuke,  before  all  men,  such  as  walk 
contrary  to  the  gospel,  that  they  may  not  be  partakers  of 
other  men's  sins,  but  may  keep  themselves  pure.  If  these 
watchmen  speak  not  to  warn  the  wicked  of  his  evil  way, 
that  he  may  save  his  soul,  the  same  wicked  man  will  die 
in  his  iniquity ;  but  his  blood  will  be  required  at  their 
hands.  The  parent  is  commanded  to  bring  up  his  chil- 
dren in  the  nurture  and  admonition  of  the  Lord.  If 
they  make  themselves  vile,  and  he  restrains  them  not, 
he  is  a  partaker  with  them  in  their  guilt,  and  God  will 
judge  his  house. 

2.  We  have  more  direct  fellowship  with  the  wicked, 
when  we  encourage  them  by  our  example. 

We  are  to  provide  things  honest  and  commendable  in 
the  sight  of  all  men,  that  they  by  our  good  conversation 
may  be  gained  over  to  the  interest  of  virtue.  The  ill 
example  of  men  in  a  distinguished  station  gives  a  sort  of 
sanction  to  vice.  Few  are  so  obscure  in  life,  but  that  they 
may  find  some  who  are  subject  to  their  influence.  The 
parent,  the  master  of  a  family,  the  aged  Christian,  the 
professor  of  religion  may  within  his  circle  do  much 
to  prejudice,  and  much  to  promote  the  cause  of  religion. 
It  concerns  every  man,  in  regard  to  others  as  well  as  to 


Chap.  V.  7-12.         EPISTLE    TO    THE    EPHESIANS.  457 

himself,  to  be  careful  what  manner  of  person  he  is.  If 
we  practise  iniquity  under  any  circumstances,  we  must 
bear  the  burden  of  our  own  guilt ;  but  if  by  an  open  ex- 
ample of  vice  we  corrupt  others,  our  burden  will  be  ac- 
cumulated by  a  participation  of  their  guilt.  Yea,  such 
a  tender  concern  ought  we  to  feel  for  the  virtue  of 
those  around  us,  as  to  forbear  in  their  presence  those  in- 
nocent liberties,  which  might  encourage  them  to  real 
transgression.  "  Take  heed,"  says  the  Apostle,  "  lest  by 
any  means  your  liberty  become  a  stumbling-block  to  them 
that  are  weak.  For  if  a  man  see  thee,  who  hath  know- 
ledge, sit  at  meat  in  the  idol's  temple,  shall  not  the  con- 
science of  him  that  is  weak,  be  emboldened  to  eat  things, 
which  are  offered  to  idols  1" 

3.  They  who  provoke  and  incite  others  to  evil  works, 
have  fellowship  with  them. 

This  may  be  done  by  the  propagation  of  licentious 
opinions,  which  confound  the  difference  between  virtue 
and  vice.  It  was  a  horrible  thing  in  the  prophets  of  Jeru- 
salem, that  they  walked  in  lies,  caused  the  people  to  err, 
and  strengthened  the  hands  of  evil  doers,  that  none  did 
return  from  his  wickedness.  Elymas  the  sorcerer  is  called 
an  enemy  of  all  righteousness,  because  he  perverted  the 
right  ways  of  the  Lord,  and  sought  to  turn  away  others 
from  the  faith.  They  who  are  led  away  with  the  errors 
of  the  wicked,  must  bear  their  guilt.  And  they  who  dif- 
fuse the  errors,  must  answer  for  the  consequences.  Both 
are  bringing  on  themselves  swift  destruction. 

This  may  also  be  effected  by  direct  persuasions  and  en- 
ticements. The  wise  man,  aware  of  the  dangers  to  which 
youth  in  a  licentious  age  are  exposed,  gives  this  salutary 
caution ;  "  If  sinners  entice  thee,  consent  thou  not." 
"  Enter  not  into  the  path  of  the  wicked,  nor  go  in  the 
way  of  evil  men;  for  they  sleep  not  except  they   have 

58 


458  AN    EXPOSITION    OF    THE  Serm.   XXXV. 

done  mischief;  and  their  sleep  is  taken  away  except  they 
cause  some  to  fall."  It  was  the  most  infamous  part  of 
Jeroboam's  character,  that  by  erecting  his  golden  calves, 
and  recommending  the  worship  of  them,  he  made  Israel 
to  sin.  The  prophet  denounces  the  curse  of  God  against 
„the  man,  who  giveth  his  neighbour  drink,  and  by  putting 
the  bottle  to  him  maketh  him  drunk. 

To  suggest  the  means  of  executing  a  wicked  design  is 
to  make  ourselves  accomplices  in  it.  Balaam,  though  he 
was  restrained  from  cursing  Israel,  yet  taught  Balak  to 
cast  a  stumbling-block  before  them,  and  draw  them 
into  idolatry,  which,  he  knew,  would  bring  down  upon 
them  the  curse  of  God.  Balaam  therefore  perished 
among  those  who  committed  this  trespass  against  the 
Lord. 

The  instigators  of  evil  are  involved  in  a  common  guilt 
with  the  immediate  actors.  Paul  calls  himself  a  blasphe- 
mer, because  he  punished  the  saints  in  every  city  and 
compelled  them  to  blaspheme. 

There  are  some  who  plead  in  defence  of  particular 
vices,  deride  a  godly  life,  and  treat  the  solemn  truths  of 
the  gospel  with  an  air  of  contempt.  These,  by  their  in- 
solent mockery,  destroy  much  good,  and  add  strength  to 
the  cause  of  infidelity  and  vice.  The  man,  indeed,  who 
can  be  laughed  out  of  his  religion,  has  never  deeply  felt 
the  power  of  it  in  his  heart.  But  these  mockers  will  have 
a  distinguished  share  in  the  punishment  and  perdition  of 
ungodly  men.  Peculiar  marks  of  God's  displeasure  will 
be  impressed  on  those  who  corrupt  the  earth  with  their 
abominations. 

4.  They  who  explicitly  consent  to,  and  actually  join 
with  sinners  in  their  evil  works,  have  fellowship  with 
them. 

The  Jews,  who  hired  Judas  to  betray  his   Lord,  and 


Chap.  V.  7-12.  EPISTLE    TO    THE   EPHESIANS.  459 

extorted  from  Pilate  a  sentence  of  death  against  the 
Saviour,  are  called  his  betrayers  and  murderers.  Saul, 
who  stood  by,  and  kept  the  raiment  of  the  men  who 
stoned  Stephen,  was  consenting  to  his  death,  and  involved 
in  the  guilt  of  it.  We  are  in  any  wise  to  rebuke  our 
brother,  and  not  suffer  sin  upon  him.  If  then,  instead  of 
bearing  testimony  against  the  sins  of  others,  we  actually 
concur  with  them,  we  are  partakers  of  their  guilt ;  and  it 
is  a  circumstance  of  little  importance,  who  were  first  in 
the  transgression.  So  afraid  was  David,  lest  he  should 
help  the  ungodly,  that  he  would  not  even  countenance 
them  by  his  presence.  He  says,  "  I  have  not  sat  with 
vain  persons,  nor  gone  with  dissemblers :  I  hate  the  con- 
gregation of  evil  doers :  I  will  not  sit  with  the  wicked." 
Resolving  to  keep  the  commandments  of  his  God,  he  said 
to  the  evil  doers,  "  Depart  from  me." 

5.  To  comfort  and  uphold  sinners  in  their  wickedness 
is  to  have  fellowship  with  them. 

God  commands,  that  a  mark  of  approbation  be  set  on 
the  men  who  sigh  and  cry  for  the  abominations  done  in 
the  land.  David  beheld  the  transgressors  and  was  grieved. 
The  Apostle  reprehends  the  church  in  Corinth,  that  she 
had  not  mourned  for  the  gross  iniquity  committed  by  one 
of  her  members.  He  teaches  the  Thessalonians,  that  if 
any  professor  of  religion  walk  disorderly  among  them, 
they  are  to  note  that  man,  and  have  no  company  with  him, 
that  he  may  be  ashamed.  If  then  we  have  pleasure  in 
them  who  do  evil,  make  them  our  intimate  companions, 
seek  their  society,  and  appear  to  take  satisfaction  in  their 
frothy  and  vain  conversation,  and  ludicrous  treatment  of 
serious  things,  we  are  partakers  with  them. 

6.  There  are  some  who  rejoice  in  iniquity,  when  they 
have  lent  no  hand  to  accomplish  it. 

It  is  no  uncommon  thing  for  men  to   rejoice  in  the  in 


460  AN    EXPOSITION    OF    THE  Serm.  XXXV. 

iquity  of  an  enemy;  of  one  who  is  their  competitor  in 
business,  trade  or  preferment  ;  of  one  who  belongs  to  an- 
other sect  in  religion,  or  party  in  politics.  Have  you 
never  observed,  with  what  apparent  pleasure  some  will 
receive  and  spread  reports,  to  the  disadvantage  of  one, 
against  whom,  on  some  such  account  they  have  enter- 
tained a  prejudice  ?  How  they  love  to  dwell  on  the  in- 
famous story  1  How  uneasy  they  appear,  if  you  question 
the  truth  of  it  ?  Are  they  not  inwardly  glad  at  the  oppor- 
tunity of  casting  reproach  on  the  man  who  stands  in  their 
way  1  How  many  are  there,  who  in  a  way  of  sport  and 
merriment  speak  of  other  men's  faults,  and  delight  to 
make  them  the  subject  of  laughter  and  diversion  ?  Do 
not  these  rejoice  in  iniquity  ?  Bring  the  question  nearer 
home.  Have  you  never  perceived  an  inward  pleasure, 
when  the  man,  whom  you  hated,  has  by  some  gross  mis- 
conduct exposed  himself  to  infamy  1  Have  you  not  en- 
joyed his  iniquity  as  gain  to  yourself?  Have  you  never 
been  sensibly  gratified  in  hearing  the  faults  of  others 
talked  over  and  spread  around,  though  perhaps  you  was 
not  the  author  or  propagator  of  the  scandal  ?  Now,  by 
thus  rejoicing  in  iniquity  you  make  yourself  a  partaker  of 
it.  By  your  satisfaction  in  other  men's  sins,  you  assume  a 
share  in  the  guilt  of  them. 

We  have  illustrated  the  nature  of  fellowship  in  sin. 
We  proceed, 

II.  To  apply  the  arguments  which  the  Apostle  urges 
against  it. 

1.  One  argument  is  taken  from  the  superior  light 
which  Christians  enjoy.  "  Be  not  partakers  with  the 
children  of  disobedience ;  for  ye  were  sometimes  dark- 
ness, but  now  are  ye  light  in  the  Lord.  Walk  as 
children  of  light,  proving  what  is  acceptable  to  the  Lord." 

Heathens  are  in  a  state  of  darkness,  and  they  practise 


Chap.  V.  7-12.  EPISTLE    TO    THE    EPHESIANS.  46 1 

the  works  of  darkness.  You  are  by  the  gospel  brought 
into  a  state  of  light.  You  have  been  taught  the  different 
nature  and  consequences  of  sin  and  holiness.  Will  you 
still  walk,  as  the  heathens  walk,  in  the  vanity  of  their 
mind  1  Will  you  have  fellowship  with  them  ?  What 
part  hath  the  believer  with  an  infidel  ?  Whatever  excuses 
may  be  made  for  the  sins  of  heathens,  these  cannot  be 
pleaded  in  your  favour.  You  have  known  your  Lord's 
will,  and  if  you  do  it  not,  you  will  be  beaten  with  many 
stripes.  Think  what  a  privilege  you  enjoy  in  your  dis- 
tinction from  the  unenlightened  world.  Why  has  God 
made  you  to  differ  1  Has  his  goodness  laid  you  under 
no  obligation  1  Will  you  still  walk,  as  if  you  remained 
in  darkness  ?  Will  you  still  promote  the  interest  of  the 
kingdom  of  darkness  ?  Will  you  do  nothing  to  secure  your 
fellow  mortals  from  that  deplorable  state,  in  which  you  see 
them  lying ;  but,  on  the  contrary,  endeavour  to  fix  them 
there  by  your  fellowship  with  them  ?  Who  would  expect 
this  from  you  ?  Have  no  more  fellowship  with  them,  but 
rather  reprove  them.  This  argument  the  Apostle  Peter 
presses  on  Christians  with  great  force.  "  Ye  are  a  cho- 
sen generation,  a  peculiar  people,  that  ye  should  show 
forth  the  praises  of  him  who  has  called  you  out  of  dark- 
ness into  his  marvellous  light.  Dearly  beloved,  I  beseech 
you,  as  strangers  and  pilgrims,  that  ye  abstain  from  fleshly 
lusts,  which  war  against  the  soul;  having  your  conversa- 
tion honest  among  the  Gentiles,  that  they,  by  your  good 
works  which  they  behold,  may  glorify  God  in  the  day  of 
visitation." 

2.  Another  argument  against  this  fellowship  with  sin- 
ners, is  taken  from  the  grace  of  the  Holy  Spirit,  of  which 
believers  are  the  subjects.  "  Be  not  partakers  with  them, 
for  the  fruit  of  the  Spirit  is  in  all  goodness,  and  righteous- 
ness and  truth." 


462  AN   EXPOSITION    OF    THE  Serm.  XXXV. 

The  gospel  is  a  ministration  of  the  Spirit.  As  it  came 
to  men  attended  with  the  demonstration  of  the  Spirit  in 
signs  and  wonders,  so  it  was  at  first,  and  is  still  accom- 
panied with  his  kind  and  gracious  influence  on  the  hearts 
of  men,  for  the  awakening  and  conviction  of  sinners,  and 
for  the  sanctification  and  comfort  of  believers.  All  true 
believers  have  the  fellowship  of  the  Spirit.  They  are 
partakers  of  his  renewing  and  transforming  power.  The 
fruit  of  the  Spirit  is  opposite  to  the  works  of  darkness : 
it  is  in  all  goodness,  and  righteousness  and  truth.  And 
what  fellowship  hath  righteousness  with  unrighteousness  ? 
They  who  walk  in  the  Spirit  will  not  fulfil  the  lusts  of  the 
flesh.  This  Spirit  can  have  no  fellowship  with  that  which 
works  in  the  children  of  disobedience ;  for  the  design, 
operation  and  fruit  of  these  two  spirits  are  opposite  to 
each  other. 

If  then  we  profess  to  have  been  renewed  in  our 
minds,  and  to  be  still  governed  in  our  lives  by  'the 
Spirit  of  God,  let  us  have  no  communion  with  sinners  in 
their  unfruitful  works,  but  rather  reprove  them.  Let  us 
support  our  character  by  works  of  a  different  kind ;  by 
those  works  of  holiness,  which  are  the  true  and  genuine 
fruits  of  the  Spirit  of  God. 

3.  The  Apostle  teaches  us,  that  the  works  of  darkness 
are  unfruitful. 

Gain  is  the  object  of  all  worldly  partnerships.  If  you 
knew  a  number  of  men,  who  had  combined  in  the  prose- 
cution of  a  business,  from  which  no  profits  could  possibly 
accrue  but  its  obvious  tendency  was  to  poverty,  slavery 
and  death,  would  you  think  of  joining  them  ?  Would  you 
not  be  astonished  at  their  strange  infatuation  ?  Have  no 
fellowship  then  in  the  works  of  wickedness,  for  in  this 
nothing  is  gained,  but  every  thing  lost.  Paul  demands  of 
the  Roman  converts,  "  What  fruit  had  ye  then  in  those 


Chap.  V.  7-12.         EPISTLE    TO    THE    EPHESIANS.  463 

things,  whereof  ye  are  now  ashamed  ?  For  the  end  of 
those  things  is  death." 

Though  you  had  no  higher  aim,  than  worldly  peace, 
prosperity  and  enjoyment,  it  would  be  your  wisdom  to 
adhere  with  invariable  constancy  to  the  rules  of  sobriety, 
justice,  truth  and  goodness.  "  Godliness  has  the  pro- 
mise of  the  life  which  now  is."  This  will  prevent  ruin- 
ous habits,  will  give  tranquillity  and  contentment  to  the 
mind,  will  procure  favour  and  good  understanding  with 
men,  and  bring  down  the  blessings  of  Divine  Providence ; 
in  a  word,  it  is  profitable  to  all  things.  The  reverse  are 
the  consequences  of  vice  and  impiety.  "  Righteousness 
tendeth  to  life,  but  he  who  pursueth  evil,  pursueth  it  to 
his  death."  You  may  indeed  see  men  of  piety  in  a  state  of 
sickness,  poverty  and  affliction.  But  did  their  piety  bring 
them  into  this  state  ?  Would  ungodliness  have  secured 
them  against  it  1  Or  will  it  now  deliver  them  from  it  ? 
There  is  not  a  virtue,  in  the  whole  system  of  practical 
religion,  which  will  injure  a  man  in  his  health,  repu- 
tation or  substance.  And  there  is  not  a  vice,  which 
can  be  practised  with  safety.  Wil  you  then  have  fel- 
lowship in  wickedness  ?  You  act  contrary  to  all  those 
rules  of  prudence,  which  govern  you  in  other  part- 
nerships. Your  commerce  is  not  only  unprofitable  but 
ruinous. 

4.  This  is  a  shameful  fellowship. 

The  Apostle  says,  "  It  is  a  shame  even  to  speak  of 
those  things  which  are  done  by  them  in  secret."  He 
alludes  probably  to  those  abominable  excesses  and  impuri- 
ties, practised  by  the  heathens,  in  the  nocturnal  festivals 
which  they  celebrate  in  honour  of  their  deities.  These 
were  such  as  decency  forbade  him  to  name. 

Sin  is  in  itself  a  shameful  thing.  It  is  an  opposition  to 
the  character  and  will  of  the  Creator  ;  a  rebellion   against 


464  AN    EXPOSITION    OF    THE  Serm.  XXXV. 

his  authority  and  government ;  a  contradiction  to  the  end 
and  design  of  our  existence ;  a  degradation  of  our  nature, 
a  perversion  of  our  powers,  and  an  extinction  of  our 
liberty.  It  destroys  all  that  is  noble  and  excellent  in  the 
man,  defaces  the  divine  image  in  his  soul,  and  sinks  him  to 
a  level  with  brutal  nature. 

Partnership  in  evil  works  brings  us  into  dishonourable 
connexions;  into  connexion  with  the  children  of  disobe- 
dience, the  enemies  of  God  and  men ;  and  into  connexion 
with  that  evil  spirit  who  works  in  the  children  of  disobe- 
dience. When  we  co-operate  with  sinners,  we  take  up 
the  trade  of  that  accursed  being  who  was  banished  from 
heaven ;  we  enter  into  fellowship  with  him,  who  goes 
about  seeking  whom  he  may  destroy.  The  Apostle  says, 
"  I  would  not  that  ye  should  have  fellowship  with 
devils." 

Partnership  in  iniquity  is  shameful,  as  it  betrays  a  rash 
and  foolish  confidence ;  a  confidence  in  those  who  are  not 
to  be  trusted.  Wicked  men  may  solicit  your  concurrence 
with  them  in  their  evil  designs ;  but  they  will  desert  you 
in  the  day  of  trouble.  They  may  employ  you  as  a  tool 
to  accomplish  their  purpose ;  but  will  not  console  you  in 
the  anguish  of  guilt,  nor  deliver  you  from  the  punishment 
of  wickedness. 

The  rulers  of  the  Jews  covenanted  with  Judas  to  be- 
tray his  master  into  their  hands.  But  when,  filled  with  the 
horror  of  remorse,  he  threw  back  the  wages  of  his  per- 
fidy, and  confessed,  "  I  have  sinned  in  betraying  innocent 
blood,"  they  insensible  to  his  distress,  replied,  "  What  is  that 
to  us  1     See  thou  to  that." 

5.  If  we  have  fellowship  with  sinners  in  their  works, 
we  must  share  with  them  in  their  punishment. 

The  Apostle  says,  "  The  wrath  of  God  cometh  on  the 
children  of  disobedience.  Be  not  ye  partakers  with  them." 


Chap.  V.  7-12.  EPISTLE    TO    THE    EPHESIANS.  465 

The  like  warning  God  gives  to  his  people  at  the  ap- 
proaching destruction  of  Babylon ;  "  Come  out  of  her  my 
people,  that  ye  be  not  partakers  of  her  sins,  and  that  ye 
receive  not  of  her  plagues."  Solomon  observes,  that  "  a 
companion  of  fools  will  be  destroyed.  Though  hand  join 
in  hand,  the  wicked  shall  not  be  unpunished."  All  who 
are  concerned  in  the  work  of  iniquity,  must  divide  among 
them  the  fatal  reward ;  a  reward  not  diminished,  but  often 
augmented  by  their  mutual  concurrence  with,  and  recipro- 
cal influence  upon  each  other.  If  we  would  stand  clear 
of  the  guilt,  we  must  abstain  from  the  appearance  of 
evil. 

It  becomes  you  now  to  review  the  various  ways  in 
which  men  form  a  fellowship  in  sin,  and  to  examine 
whether  you  are  concerned  in  such  a  vain,  such  a  ruinous 
commerce.  Have  you  never  by  example,  enticement, 
countenance  or  concurrence,  drawn  others  into  iniquity  ? 
Have  you  never  taken  pleasure  in  them  who  do  evil? 
Have  you  rather  reproved  and  restrained  them  ?  If  any 
such  partnership  has  subsisted,  it  is  high  time  that  you 
dissolve  it;  that  you  withdraw  yourselves  and  reclaim 
your  associates  from  so  fatal  a  confederacy.  If  you  have 
destroyed  much  good,  it  concerns  you,  by  all  means  in  your 
power,  to  restore  it.  Perhaps  you  cannot  undo  all  the 
evil  which  you  have  done,  nor  recall  the  virtues  which  you 
have  expelled.  But,  at  least,  by  repentance  save  your  own 
souls ;  and,  by  your  good  conversation,  encourage  the  re- 
pentance of  others. 

Let  all  be  persuaded  to  a  different  kind  of  fellowship, 
a  fellowship  in  the  fruitful  works  of  holiness  and  light. 
Consider  one  another  to  provoke  unto  love  and  good 
works.  Exhort  one  another  daily,  lest  any  be  hardened 
through  the  deceitfulness  of  sin.  Take  heed  lest  any  man 
fail   of  the  grace  of  God ;    lest   any  root  of   bitterness 

59 


466  AN    EXPOSITION    OF    THE  Serm.XXXV. 

springing  up  trouble  you,  and  thereby  many  be  defiled. 
Give  diligence  to  reclaim  the  wicked  and  encourage  the 
virtuous.  He  who  converteth  a  sinner  from  the  error 
of  his  ways,  shall  save  a  soul  from  death  and  hide  the  mul- 
titude of  sins. 


Chap.  V.  13,  14.        EPISTLE    TO    THE    EPHESIANS.  467 

I 


SERMON   XXXVI. 

Ephesians  v.  13,  14. — But  all  things  that  are  reproved 
are  made  manifest  by  the  light  ;  for  whatsoever  doth  make 
manifest  is  light.  Wherefore  he  saith,  Awake,  thou 
that  sleepest,  and  arise  from  the  dead,  and  Christ  shall 
give  thee  light. 

The  words,  to  which  the  Apostle  here  alludes,  are  in 
the  beginning  of  the  sixtieth  chapter  of  Isaiah.  "  Arise, 
shine,"  or  be  enlightened,  "  for  thy  light  is  come,  and  the 
glory  of  the  Lord  is  risen  upon  thee.  For  behold,  the 
darkness  shall  cover  the  earth,  and  gross  darkness  the 
people ;  but  the  Lord  shall  arise  upon  thee,  and  his  glory 
shall  be  seen  upon  thee."  To  the  Gentiles  the  Apostle 
applies  these  words,  as  a  call  to  awake  from  their  slum- 
bers, and  enjoy  the  light  of  the  gospel  newly  risen  upon 
them. 

This  call  addressed  to  the  Ephesians  may  with  equal 
propriety  be  addressed  to  multitudes  in  the  Christian 
world ;  for  though  the  light  shines,  they  open  not  their  eyes, 
but  continue  in  the  same  dead  sleep  as  if  darkness  still 
covered  them. 

Sleep  and  death  are  metaphors  often  used  in  Scripture, 
to  express  the  moral  state,  not  only  of  heathens,  but  also 
of  sinners  in  general ;  and  especially  of  such  as  are  secure 
and  thoughtless  in  their  sins.  To  such  slumbering  souls 
I  shall  now  apply  the  call  in  the  text.  And  I  beg  that 
you  will  watch  one  hour. 

I  shall  describe  the  character  of  the  persons  to  whom 


468  AN    EXPOSITION    OF    THE  Serni.  XXXVI. 

the  call  is  directed,  open  the  call  itself,  and  press  the  ar- 
gument in  the  text. 

I.  Let  us  attend  to  the  character  of  the  persons  here 
addressed.    They  are  such  as  are  in  a  state  of  sleep. 

In  vain  is  the  call  in  the  text  addressed  to  you,  unless 
you  are  convinced  that  you  are  the  men.  The  most 
exact  description  of  your  character,  unless  you  hear  and 
apply  it,  will  give  you  no  conviction.  If  you  can  sit  in- 
attentive to  a  subject  in  which  you  are  so  nearly  con- 
cerned, it  is  manifest,  that  you  are  under  a  spirit  of 
slumber,  and,  with  respect  to  you,  the  inquiry  may  stop 
here.  But  let  me  hope  better  things  of  you,  though  I 
thus  speak.     To  proceed  then, 

1.  If  you  allow  yourselves  in  the  practice  of  known 
wickedness,  your  conscience  is  asleep. 

"  The  wrath  of  God  is  revealed  from  heaven  against 
all  ungodliness  and  unrighteousness  of  men,  who  hold  the 
truth  in  unrighteousness."  If  you  had  any  just  appre- 
hension of  this  wrath,  you  would  not  take  pleasure  in 
unrighteousness.  You  would  be  anxious  for  deliverance 
from  it.  While  therefore  you  indulge  iniquity  in  your 
heart,  you  are  in  a  state  of  sleep;  your  conscience  is 
unfeeling  to  guilt,  your  reason  is  blind  to  interest,  and 
your  soul  is  dead  to  a  sense  of  danger. 

Think  not  that  your  condition  is  safe,  because  there  are 
some  vices  which  you  avoid.  Know  we  not  that  the  un- 
righteous shall  not  inherit  the  kingdom  of  God  ?  If  you 
are  such,  in  any  respect,  you  must  be  renewed  and  sanc- 
tified by  the  Spirit  of  Go.d. 

You  say,  "  Good  men  are  imperfect,  they  offend  in 
many  things."  This  is  true ;  but  they  pursue  not  a  course 
of  sin ;  they  yield  not  themselves  servants  to  it ;  they 
obey  it  not  in  the  lusts  thereof.  When  through  infirmity 
or  temptation  they  are  led  astray,  they  think  on  their  ways, 


Chap.  V.  13,  14.      EPISTLE    TO    THE    EPHESIANS.  469 

and  turn  their  feet  unto  God's  testimonies.  A  conviction 
of  their  transgressions  brings  them  on  their  knees  before 
God,  and  their  pious  sorrow  works  in  them  carefulness. 
Is  this  your  character  ?  There  is  then  ground  of  hope 
and  comfort.  But,  if  on  the  contrary,  in  your  general 
resolutions,  you  make  reserves  in  favour  of  this  or  that 
sin,  if  you  deliberately  contrive  the  commission  of  in- 
iquity, if  you  repeat  it  often  without  remorse,  and  run 
into  temptations  without  caution ;  if  when  you  have  done 
evil  you  seek  excuses  to  pacify  your  conscience,  if  the 
imperfections  of  good  men,  instead  of  exciting  you  to 
vigilance,  encourage  you  to  self-flattery;  if  the  mercy  of 
God,  which  should  lead  you  to  repentance,  emboldens  you 
to  continue  in  sin,  what  will  you  say  1  Do  you  not  love 
and  choose  wickedness  ? 

Is  not  your  heart  set  in  you  to  do  evil  ? 

2.  If  you  live  in  the  customary  neglect  of  self-examin- 
ation, you  are  in  a  state  of  slumber. 

One  who  is  awake  to  religion,  regards  it  as  the  one 
thing  needful.  He  is  solicitous  to  know,  whether  he 
possesses  the  temper,  and  is  entitled  to  the  blessings  of  it. 
He  examines  himself,  whether  he  is  in  the  faith,  and  proves 
his  works  whether  they  are  wrought  in  God.  That 
sense  of  the  importance  of  religion  which  engages  him  in 
the  practice  of  it,  makes  him  attentive  to  the  exercises  of 
his  heart  and  the  actions  of  his  life,  that  he  may  know 
what  manner  of  man  he  is.  This  is  his  prayer,  "  Search 
me,  O  God,  and  try  my  heart ;  prove  me  and  know  my 
thoughts :  see  if  there  be  any  wicked  way  in  me,  and 
lead  me  in  the  way  everlasting."  Inquire  then,  whether, 
under  a  serious  concern  to  know  your  state,  you  are  con- 
versant with  your  own  hearts ;  whether  you  often  bring 
them  to  the  law  and  to  the  testimony,  and  try  them  by 
the  rules  which  you  find  there. 


470  AN    EXPOSITION    OF    THE         Serm.  XXXVI. 

But  here,  I  would  observe  to  you ;  though  the  entire 
neglect  of  self-examination  proves  you  to  be  in  a  state  of 
sin,  it  is  not  every  kind  of  self-examination  that  will 
prove  the  contrary.  Sinners,  who  are  usually  asleep,  may 
at  times  rouse  up,  and  spend  a  few  thoughts  on  their  dan- 
gerous state,  and  then  sink  back  into  their  slumbers. 
Yea,  there  is  such  a  thing  as  making  self-examination  a 
means  of  self-deception.  If  you  attend  only  to  those 
things  which  seem  favourable,  and  overlook  every  thing 
of  a  contrary  aspect;  if  you  dwell  upon  the  actions  you 
have  done,  and  spread  them  as  a  cloak  over  your  iniqui- 
ties ;  if  you  regard  only  your  external  conduct,  and  never 
explore  the  motives  by  which  you  have  been  governed ; 
if  you  compare  yourselves  with  others,  and  conclude  that 
all  is  well,  because  you  see  in  them  certain  vices,  which 
you  have  not  practised ;  you  are  but  like  the  Pharisee, 
who  trusted  in  himself,  that  he  was  righteous,  because  he 
was  not  as  other  men  were,  extortioners,  unjust  and  adul- 
terers; and  yet  never  considered  the  pride,  uncharitable- 
ness  and  arrogance,  which  were  in  his  heart.  Your  aim, 
in  such  a  kind  of  examination,  is  only  to  persuade  your- 
selves, that  your  state  is  good ;  not  to  know  whether  it 
really  is  so.  This  examination  will  terminate  in  stronger 
delusion. 

3.  If  you  have  never  been,  in  any  degree  affected 
with  a  sense  of  your  guilt,  and  of  your  dependence  on 
the  mercy  of  God  in  Christ,  you  are  among  those  who 
are  asleep. 

The  gospel  supposes  men  to  be  sinners,  and  as  such  to 
need  the  salvation  which  it  brings.  It  is  absurd  to  offer 
pardon  to  the  guiltless,  and  vain  to  offer  it  to  those  who 
think  themselves  so.  Christ  came,  not  to  call  the  right- 
eous, but  sinners  to  repentance ;  not  to  save  those  who  are 
out  of  danger  but  to  seek  them  who  are  lost.     In  order  to 


Chap.  IV.  13,  14.    EPISTLE    TO    THE    EPHESIANS.  471 

repentance  you  must  be  convinced,  that  you  are  sinners. 
In  order  to  your  accepting  salvation  from  Christ,  you  must 
see  yourselves  to  be  lost.  Nothing  can  be  more  manifest, 
on  the  least  reflection,  than  that  by  violating  God's  holy  law, 
we  have  fallen  into  condemnation,  from  which  we  cannot 
deliver  ourselves.  An  insensibility  of  this  state  is  an  evi- 
dence of  a  spirit  of  slumber. 

The  just  live  by  faith  in  the  Son  of  God.  This  faith 
is  something  more  than  a  speculative  belief,  that  the  Son 
of  God  is  the  Saviour  of  men.  As  much  as  this  the 
devils  believe.  It  is  such  a  humbling  view  of  our  guilt, 
and  such  a  sensible  persuasion  of  his  authority,  grace  and 
sufficiency  to  save  the  guilty,  as  brings  the  soul  to  submit 
to  him  in  all  his  characters.  Conviction  of  sin  must  pre- 
cede faith  in  Christ.  The  law,  which  gives  the  know- 
ledge of  our  guilt,  is  a  school-master  to  bring  us  to  Christ, 
that  we  may  be  justified  by  faith.  Paul  was  alive  without 
the  law ;  but  when  the  commandment  came  home  to  his 
conscience,  sin  revived  in  his  apprehension,  and  he  saw 
himself  to  be  dead.  Then  he  complained,  Oh  wretched 
man  that  I  am !  Then  he  inquired,  Who  shall  deliver 
me  from  this  death  ?  And  then  he  gave  thanks  to  God, 
that  there  was  deliverance  through  Jesus  Christ  the  Lord. 

Here,  my  friends,  renew  the  inquiry.  What  report 
does  your  conscience  make  on  the  question  under  consid- 
eration ?  Can  you  say,  that,  under  a  deep  conviction  of 
your  pollution  and  guilt,  you  have  earnestly  desired,  dili- 
gently sought,  and  humbly  accepted  the  deliverance  of- 
fered in  the  gospel  1  Or  must  you  confess,  that  you  have 
lived  strangers  to  this  conviction  ? 

Think  it  not  sufficient,  that  on  the  authority  of  Scrip- 
ture, which  pronounces  all  men  sinners,  you  are  free  to 
acknowledge  yourselves  such.  If  this  is  all  your  convic- 
tion, it  is  no  more  to  your  purpose,  than  your  acknow- 


472  AN    EXPOSITION    OF    THE         Serm.  XXXVI. 

ledgment,  that  the  Turks  or  Algerines  are  sinners.  The 
conviction  must  not  hover  around  at  a  distance  ;  it  must 
settle  upon  yourselves.  You  must  see  your  own  sinful- 
ness, your  own  desert  of  God's  wrath,  your  own  depen- 
dence on  the  great  Saviour  of  sinners.  If  you  have  had 
no  such  view  of  yourselves,  you  are  yet  concerned  in  the 
call,  Awake  thou  that  sleepest,  and  arise  from  the  dead. 

4.  If  you  have  no  conflicts  with  sin  and  temptation, 
you  are  in  a  state  of  slumber. 

The  Christian  life  is  a  warfare,  not  only  with  flesh  and 
blood,  but  also  with  principalities  and  powers,  wicked 
spirits,  and  the  rulers  of  the  darkness  of  this  world.  The 
remains  of  sin,  the  motions  of  the  flesh,  the  objects  of  the 
world,  the  examples  of  sinners,  and  the  temptations  of 
Satan,  oppose  the  Christian  in  his  heavenly  course.  If 
he  would  proceed  with  constancy,  he  must  wrestle  with 
all  these.  From  this  warfare  nothing  can  free  us,  but  ab- 
solute victory,  or  total  subjection.  The  Christian,  in  this 
state  of  imperfection,  never  gains  such  an  entire  conquest 
over  his  enemies,  as  to  spoil  them  of  all  their  power. 
Though  he  is  delivered  from  their  dominion,  he  is  not 
freed  from  their  molestation. 

If  then  you  know  not  what  it  means  to  resist  tempta- 
tions, to  strive  against  corruptions,  to  deny  yourselves,  to 
crucify  the  flesh ;  you  are  led  captive  by  your  enemies  at 
their  will. 

You  may,  indeed,  have  some  inward  struggles  with  sin, 
when  you  are  not  delivered  from  its  dominion.  An  alarm- 
ing providence,  the  forebodings  of  conscience,  a  sense  of 
shame,  a  regard  to  interest,  may,  at  times,  excite  you  to 
some  opposition  against  particular  sins,  when  there  is  no 
principle  of  holiness  in  your  hearts.  But  then,  if  there 
are  no  conflicts  of  this  kind,  you  are  in  bondage  to  in- 
iquity.    Sin  has  full,  uncontrolled  dominion  over  you. 


Chap.  V.  13,  14.      EPISTLE    TO    THE    EPHESIANS.  473 

5.  The  prevalence  of  a  sensual  and  carnal  disposition 
is  a  sign  of  spiritual  death. 

They  who  have  risen  with  Christ  to  a  spiritual  life, 
have  set  their  affections  on  things  above ;  their  conversa- 
tion is  in  heaven ;  they  walk  not  after  the  flesh,  but  after 
the  Spirit;  they  are  laying  up  treasure  in  heaven,  and 
their  hearts  are  with  their  treasure.  If  you  are  strangers 
to  such  a  life  as  this ;  if  the  glory  of  heaven  has  never 
appeared  to  you  in  such  a  light,  as  to  make  you  despise 
and  forego  every  thing  which  comes  in  competition  with 
it ;  if  you  are  carrying  on  a  scheme  for  this  world  only, 
and  not  for  the  future ;  if  you  have  no  delight  in  the  ex- 
ercises of  religion,  nor  desire  of  God's  favour ;  if  you 
can  live  contented  without  the  present  tokens  of  his  love, 
and  without  the  hope  of  a  future  admission  to  the  presence 
of  his  glory  ;  you  are  under  the  influence  of  spiritual 
slumber;  you  are  dead  in  trespasses  and  sins. 

6.  Stupidity  under  the  warnings  of  God's  word  and  provi- 
dence, indicates  such  a  state  of  soul,  as  the  Scripture  com- 
pares to  sleep. 

The  Christian,  renewed  in  the  spirit  of  his  mind,  has  a 
quick  and  lively  sense  of  divine  things.  He  has  a  heart 
which  is  tender,  apt  to  be  impressed  with  the  concerns  of 
religion,  open  to  conviction  of  and  susceptible  of  relent- 
ings  for  sin.  When  he  is  warned  of  God,  he  is  moved 
with  fear.  He  is  afraid  of  God's  judgments  and  trembles 
at  his  word.  This  spiritual  sensibility  is  an  essential  prop- 
erty of  the  new  creature. 

What  is  your  temper  ?  Is  it  the  reverse  of  this  ?  Is 
your  heart  unfeeling  to  guilt  and  danger  ?  Is  it  impene- 
trable to  the  sword  of  the  Spirit  ?  Can  you  hear  the  im- 
penitent sinner  described  by  characters,  which  directly 
apply  to  you,  and  yet  not  be  affected  with  your  awful 
state  ?     Can  you  hear  the  warnings  of  God's  word  and 

60 


474  AN    EXPOSITION    OF    THE  Serm.  XXXVI. 

providence  proclaimed,  and  yet  feel  no  solicitude ;  but  still 
flatter  yourselves  that  you  shall  have  peace  1  You  are  as 
one  that  lieth  down  in  the  midst  of  the  sea,  or  that  sleepeth 
on  the  top  of  the  mast. 

7.  The  soul,  in  which  the  temper  of  the  gospel  is 
formed,  hungers  and  thirsts  after  righteousness,  desires 
spiritual  growth,  and  reaches  after  perfection.  How  is  it 
with  you?  Are  you  unacquainted  with  the  aspirations 
of  the  humble  soul  after  holy  and  heavenly  improvements  1 
Are  you  contented  with  attainments  which  you  suppose 
you  have  already  made  1  Does  your  hope  of  heaven 
make  you  careless  and  negligent  in  duty  ?  Do  you  rest  satis- 
fied with  such  a  measure  of  goodness,  as  you  imagine, 
may  be  sufficient  to  save  you  from  hell  ?  If  this  is  your 
spirit  and  temper,  all  your  religion  is  vain,  and  all  your 
hopes  are  delusive. 

The  true  Christian  loves  God's  word,  because  he  is 
thereby  instructed,  encouraged  and  quickened  in  his  duty. 
He  loves  divine  ordinances,  because  he  is  thereby  nour- 
ished in  faith  and  holiness.  As  a  new  born  babe  he  de- 
sires this  sincere  milk,  that  he  may  grow  thereby.  His 
holy  desires  excite  him  to  prayer.  He  maintains  a  daily 
communion  with  God.  He  comes  to  the  throne  of  grace, 
that  he  may  obtain  grace  to  help  in  time  of  need.  If 
then  you  live  in  a  careless  and  customary  neglect  of  these 
instituted  means  of  religion,  you  are,  undoubtedly,  in  that 
indolent  state  of  mind,  which  our  text  expresses  by  the 
metaphors  of  sleep  and  death. 

To  you,  then,  I  may,  with  great  propriety,  and  God 
grant,  I  may  with  equal  success, 

II.  Open  and  apply  the  call  in  the  text,  Awake  thou 
that  steepest,  and  arise  from  the  dead. 

1.  This  awaking  must  suppose  and  imply  a  conviction 
of  your  sin,  and  a  sense  of  your  danger. 


Chap.  V.  13,  14.  EPISTLE    TO    THE    EPHESIANS.  475 

Exhortations  to  repentance  are  addressed,  without  ef- 
fect, to  those  who  know  not  that  they  are  miserable  and 
wretched.  When  such  are  urged  to  return  unto  God, 
their  language  is,  wherein  shall  we  return  1 

Compare  yourselves  with  the  law  of  God,  that  you 
may  obtain  the  knowledge  of  sin;  bring  home  to  your- 
selves the  threatenings  of  the  law,  that  sin  may  appear 
exceeding  sinful. 

The  call  in  the  text  is  a  warning  of  your  danger.  It 
is  like  that  of  the  shipmaster  to  Jonah,  sleeping  in  a 
storm:  "What  meanest  thou,  O  sleeper?  Arise,  call 
upon  thy  God."  It  is  like  that  of  the  prophet  to  the 
self-flattering  sinners  in  Judah  :  "  Rise  up,  ye  that  are  at 
ease;  hear  my  voice,  ye  careless  ones;  many  days  and 
years  shall  ye  be  troubled." 

Consider,  I  beseech  you,  my  friends,  what  a  condition 
you  are  in.  God  has  appointed  a  day,  in  which  he  will 
judge  the  world  in  righteousness.  The  punishment 
which  he  will  inflict  on  those  of  your  character,  is  great 
beyond  conception.  The  Scripture  represents  it  by  the 
most  awful  images  and  similitudes.  Whatever  may  be 
their  particular  import,  they  evidently  signify,  in  general, 
that  the  punishment  which  awaits  the  ungodly  will  be  per- 
petual and  extreme.  Though  it*  will  not  be  executed  in 
full  measure,  until  the  final  judgment,  yet  it  will,  un- 
doubtedly, begin  at  the  time  of  death.  The  rich  man, 
when  he  died,  lifted  up  his  eyes  in  hell,  being  in  torments. 
This  is  not  spoken  by  way  of  anticipation  ;  for  at  this 
time  he  had  five  brethren  in  his  father's  house,  to  whom 
he  wished  a  special  warning  might  be  sent,  lest  they 
should  come  to  that  place  of  torment.  You  are, 
therefore,  now  exposed  to  this  punishment.  It  is 
only  the  precarious  breath  of  your  nostrils,  which  sus- 
pends it. 


476  AN    EXPOSITION    OF    THE  Serai.  XXXVI. 

Your  danger  is  much  increased  by  your  carelessness, 
because  this  renders  your  repentance  more  doubtful. 
While  your  carelessness  continues,  your  danger  is  daily 
growing  greater ;  for  you  are  adding  sin  to  sin ;  you  are 
abusing  the  mercy  and  patience  of  God;  you  are  hard- 
ening your  heart  more  and  more ;  you  are  sinking  from 
slumber  to  sleep,  from  sleep  to  death,  in  your  trespasses 
and  sins.  It  is  therefore  high  time  to  awake ;  for  while 
you  say,  peace  and  safety,  destruction  is  coming  upon 
you;  and  "your  iniquity  shall  be  to  you  as  a  breach 
ready  to  fall,  swelling  out  in  a  high  wall,  whose  breaking 
cometh  suddenly  in  an  instant." 

2.  This  awaking  from  sleep,  and  arising  from  the 
dead,  implies  a  real  repentance  of  sin,  and  turning  to 
God. 

"  Awake  to  righteousness,"  says  the  Apostle,  "  and  sin 
not."  "  The  night  is  far  spent,  the  day  is  at  hand ;  it  is 
high  time  to  awake  out  of  sleep.  Let  us  therefore  put 
off  the  works  of  darkness,  and  put  on  the  armour  of  light." 
"  Put  on  the  breastplate  of  faith  and  love,  and  for  an 
helmet  the  hope  of  salvation."  Arise  and  come  forth, 
dressed  in  robes,  and  equipped  with  armour  suitable  for 
the  business  and  dangers  of  the  day.  The  import  of  the 
metaphor  here  used,  is  more  literally  expressed  by  your 
being  renewed  in  the  spirit  of  your  mind,  and  putting  off 
the  old  man  with  his  deeds,  and  putting  on  the  new  man 
which  is  created  after  the  image  of  God.  Think  not 
then,  that  you  have  complied  with  this  call,  until  your 
hearts  are  changed  from  the  habitual  love  of  sin,  to  the 
love  of  universal  holiness ;  and  conclude  not,  that  you  are 
the  subjects  of  this  change,  until  you  experience  the 
abiding  fruits  of  it  in  your  tempers  and  lives.  This  leads 
me  to  say, 

3.  They,  who  have  awoke  from  their  sleep  and  risen 


Chap.  V.  13, 14.       EPISTLE    TO    THE    EPHESIANS.  477 

from  the  dead,  will  experience  the  properties,  and  main- 
tain the  exercises  of  a  holy  and  spiritual  life. 

They  will  be  heavenly  minded.  Being  risen  with 
Christ,  they  will  set  their  affection  on  things  above,  for 
Christ  is  there,  and  their  interest  is  there. 

They  will  be  watchful  against  sin  and  temptation. 
They  will  no  more  have  fellowship  with  the  unfruitful 
works  of  darkness ;  but  rather  reprove  them.  They  will 
walk  circumspectly,  and  abstain  from  the  appearance  of 
evil. 

They  will  have  a  tenderness  of  conscience;  a  heart 
of  flesh  in  opposition  to  the  heart  of  stone.  This  will 
discover  itself  in  a  humble  jealousy  of  themselves,  in  a 
careful  inspection  of  their  tempers  and  lives,  in  a  ready 
conviction  of  sin,  and  easy  relentings  for  it. 

They  will  walk  in  newness  of  life,  studying  what  is  ac- 
ceptable in  the  sight  of  God.  They  will  no  more  yield 
themselves  to  sin,  but  will  yield  themselves  to  God,  as 
those  who  are  alive  from  the  dead,  and  their  members  in- 
struments of  righteousness  to  him. 

They  will  delight  in  prayer.  The  soul  born  from 
above,  looks  upward,  and  tends  to  its  native  place.  It 
was  said  of  Paul,  after  his  conversion,  "  Behold  he  pray- 
eth."  Paul  had  doubtless  prayed  before ;  for  he  was  a 
Pharisee;  and  the  Pharisees  prayed  long  and  often. 
But  his  Phariseean  prayers  are  not  reckoned  here.  Now 
it  is  said,  "Behold  he  prayeth."  He  prayed,  as  a  man 
ought  to  do,  from  his  heart.  His  soul  quickened  to  a 
new  life,  felt  new  desires,  and  made  new  requests. 

They  will  aspire  after  improvement  in  knowledge  and 
holiness,  and  delight  in  the  means  of  spiritual  growth. 
Babes  in  Christ  long  for  the  stature  of  perfect  men. 

You  see  then,  what  this  rising  from  the  dead  means. 
Let  us  now, 


478  AN    EXPOSITION    OF    THE         Serm.  XXXVI. 

III.  Attend  to  the  encouragement,  which  the  text  con- 
tains. "  Awake  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light"  shall  shine  upon 
and  enlighten  thee. 

1.  This  may  be  understood  as  a  promise  of  pardon 
and  eternal  life  on  your  repentance. 

"  Repent  and  be  converted,  that  your  sins  may  be 
blotted  out."  However  great  and  numerous  they  are, 
they  may  all  be  forgiven  through  the  blood  of  your  Re- 
deemer. This  cleanses  from  all  sin.  "  The  righteous- 
ness of  God  through  the  faith  of  Christ  is  unto  all  who 
believe,  and  there  is  no  difference."  The  greatness  of 
your  guilt  is  no  obstruction  to  God's  pardoning  mercy; 
it  is  only  your  impenitence  which  excludes  you  from  the 
hopes  of  the  gospel.  See,  what  light  arises  in  dark- 
ness. 

2.  The  words  farther  import  God's  gracious  attention  to 
awakened  souls,  when  they  frame  their  doings  to  turn  to 
him. 

The  call  is  awake,  arise  from  the  dead,  repair  to  the 
Saviour.  Say  not,  "  We  are  unable  to  discern  the  way." 
Christ  will  shine  upon  you  and  give  you  light.  Say  not, 
"  We  are  unable  to  rise  and  walk."  He  will  meet  you 
with  his  grace.  "  Arise,  he  calleth  you."  He  will  guide 
your  steps.  Stretch  out  to  him  your  withered  hand ;  he 
will  give  it  strength.  When  the  prodigal,  having  come 
to  himself,  felt  his  own  wretched  condition,  and  contem- 
plated the  rich  supplies  in  his  father's  house ;  what  did  he 
say  ?  Did  he  complain,  "  I  cannot  return  ?"  No :  he  re- 
solved, "  I  will  arise  and  go  to  my  father."  "  And  while 
he  was  yet  a  great  way  off,  the  father  saw  him,  had  com- 
passion on  him  and  ran  to  meet  him." 

Do  you  ask,  "  What  can  the  dead  do  toward  their  own 
resurrection  1     To  what  purpose  are  the  prayers  and  en- 


Chap.  V.  13, 14.       EPISTLE    TO    THE    EPHESIANS.  479 

deavours  of  sinners  for  their  own  conversion  ?"  These 
are  questions  of  a  soul  at  ease,  of  a  sluggard  who  pleads, 
"  A  little  more  sleep,  a  little  more  slumber,  a  little  fold- 
ing of  the  hands  to  sleep."  Your  danger  has  been  set 
before  you.  If  you  have  been  wholly  inattentive,  and  are 
still  unawakened,  I  can  only  tell  you  again,  your  danger 
is  exceeding  great,  and  greater  than  before.  The  same 
stupidity,  which  has  hindered  your  attention  to  this  warn- 
ing, will,  I  am  afraid,  defeat  any  advice  which  can  be 
given  you.  But  if  convinced  of  your  guilt,  and  sensible 
of  your  danger,  you  seriously  inquire,  what  you  must  do, 
you  will  gladly  receive  the  word. 

Acquaint  yourselves,  then,  with  the  nature  of  religion. 
Think  on  your  ways,  and  compare  them  with  the  word 
of  God.  Read  and  hear  this  word  with  honest  self-appli- 
cation. Avoid  whatever  might  extinguish  your  present 
sober  sentiments.  Shun  the  occasions  of,  and  temptations 
to  sin.  Daily  implore  God's  quickening  and  sanctifying 
grace,  and  in  humble  dependence  on  this  grace  form 
your  resolutions  against  sin,  and  your  purposes  of  new 
obedience. 

Consider  your  present  awakening  as  a  new  call  from 
God  to  turn  to  him  and  hope  in  his  grace.  To  this  grace 
you  are  indebted  for  the  work  begun  in  you.  Receive  it 
not  in  vain.  However  insufficient  you  are  to  do  any 
thing  as  of  yourselves,  yet  remember  you  are  not  left  to 
yourselves.  By  that  grace  which  is  now  striving  with 
you,  ihere  is  something  which  you  may  do.  "  Work  out 
your  salvation  with  fear  and  trembling,  for  it  is  God  who 
worketh  in  you." 

You  see,  on  the  one  hand,  how  dangerous  is  your  con- 
dition, while  you  continue  in  your  sins ;  and  on  the  other, 
how  great  is  your  encouragement  to  repent  and  seek  God's 
mercy.     If  you  are  still   unpersuaded  ;  if  neither  a  view 


480  AX    EXPOSITION    OF    THE  Serm.  XXXVI. 

of  God's  wrath  makes  you  afraid,  nor  a  view  of  his  mercy 
animates  your  hope ;  if  despising  both  the  terrors  of  the 
law,  and  the  invitations  of  the  gospel,  you  go  on  still  in 
your  trespasses,  what  more  shall  be  said?  Know,  my 
friends,  it  is  high  time  to  awake  out  of  sleep.  Though 
you  may  sleep  in  sin,  and  delay  your  repentance,  yet  your 
judgment  lingereth  not,  and  your  damnation  slumbereth 
not ;  but  you  are  bringing  on  yourselves  swift  destruction. 
Therefore  awake,  ye  who  sleep,  and  arise  from  the  dead, 
for  now  Christ  will  give  you  light. 


Chap.  V.  15-17.        EPISTLE    TO    THE    EPHESIANS.  481 


SERMON  XXXVII. 

Ephesians  v.  15-17. — See  then  that  ye  walk  circumspectly, 

not  as  fools,  but  as  wise, because  the  days  are 

evil.      Wherefore  be  ye  not  unwise,  but  understanding 
what  the  will  of  the  Lord  is. 

These  Ephesians,  who  were  sometimes  in  darkness  or 
heathenism,  had  now  by  the  preaching  of  the  gospel  be- 
come light  in  the  Lord.  The  Apostle  therefore  exhorts 
them  to  walk  as  children  of  light,  "  not  as  fools,  but  as 
wise."  To  walk  in  wisdom  is  a  phrase,  which  may  be 
undertood  as  comprehending  the  whole  of  religion.  But 
here  it  is  used  more  especially  to  express  the  prudence 
and  discretion,  which  ought  to  distinguish  the  Christian 
life.  It  is  to  walk  circumspectly.  And  the  reason  as- 
signed is,  "  because  the  days  are  evil." 

We  will  explain  the  duty,  and  then  apply  the  argument. 

I.  The  duty  recommended  is,  "  to  walk  circumspectly." 

The  original  word  is  often  rendered  diligently ;  as 
where  Herod  inquired  diligently  of  the  wise  men,  what 
time  the  star  appeared;  and  commanded  them  to  search 
diligently  for  the  child,  whom  the  star  designated.  It  is 
composed  of  two  words,  one  of  which  signifies  the  height 
or  top  of  a  thing ;  the  other  signifies  to  go  or  walk.  The 
phrase  then  imports  such  a  caution  and  exactness  in  our 
Christian  conversation,  as  resembles  that  which  men  use, 
when  they  are  walking  on  the  top  of  a  precipice,  or  the 

61 


482  AN    EXPOSITION    OF    THE        Serm.  XXXVII. 

summit  of  a  building,  where  a  small  misstep  would  endanger 
a  fall,  and  a  fall  would  be  fatal. 

This  circumspection  will  best  be  illustrated  by  its  appli- 
cation to  particular  cases. 

1.  Walk  circumspectly  that  you  may  keep  within  the 
line  of  your  duty. 

Religion  is  not  an  extended  plain,  in  which  you  may 
walk  at  large,  and  turn  to  any  point  without  passing  its 
limits ;  but  it  is  a  strait  and  narrow  path,  in  which  you 
must  pursue  one  steady  course  without  diverting  to  either 
side.  Your  course  often  lies  in  a  medium  between  two 
extremes.  If  from  this  course  you  deviate,  you  step  into 
the  territory  of  vice.  There  are  some  virtues,  which  are 
not  capable  of  excess.  There  are  others  which  consist 
in  a  mediocrity.  With  reference  to  these  the  Apostle  says, 
"  Let  your  moderation  be  known  to  all  men." 

Be  circumspect,  that  you  may  not  mistake  your  duty. 
"  Prove  all  things ;  and  hold  fast  that  which  is  good." 
Form  your  religious  sentiments  by  the  plain  doctrines  and 
precepts  of  the  gospel;  not  by  the  vague  opinions,  or 
corrupt  practices  of  the  world.  There  are  errors,  which 
some  embrace  with  airs  of  assurance,  and  defend  with 
ostentation  of  argument.  But  be  not  deceived :  "Ponder 
well  the  path  of  your  feet,  and  let  your  ways  be  estab- 
lished." 

Be  watchful  to  retain  a  sense  of  virtue  and  rectitude. 
"  Give  earnest  heed  to  the  things  which  you  have  learned, 
lest  by  any  means  you  let  them  slip."  Having  chosen  the 
way  of  truth,  lay  God's  judgments  before  you,  and  cleave 
to  his  testimonies. 

Be  attentive,  that  you  may  conform  to  the  spirit  of  God's 
commands. 

Our  Lord  says,  "  Be  wise  as  serpents,  and  harmless  as 
doves."     "Be  wise;"  but  with  your  wisdom  combine  "in- 


Chap.  V.  15-17.       EPISTLE    TO    THE    EPHESIANS.  483 

nocence."  Be  harmless,  but  not  silly ;  inoffensive,  but 
not  unguarded;  prudent,  but  not  crafty;  cautious,  but 
not  insidious :  act  right  yourselves,  and  beware  of 
men. 

The  Apostle  says,  "  Be  angry,  and  sin  not."  You 
may  resent  an  injury,  but  not  indulge  malevolence ;  may 
take  measures  for  defence,  but  not  study  arts  of  revenge. 

You  are  cautioned,  "  neither  to  despise  the  chastening 
of  the  Lord,  nor  to  faint  under  his  rebukes."  Between 
these  extremes  lies  your  duty  in  the  day  of  affliction. 
Be  sensible  of  but  not  impatient  under  God's  corrections ; 
be  prayerful,  but  not  complaining ;  be  humble,  but  not  dis- 
consolate. 

It  is  a  precept  of  the  gospel,  "  Take  no  thought  for  the 
morrow."  This,  however,  must  be  understood  in  a  sense 
consistent  with  the  precepts,  which  require  you  to  do  your 
own  business,  abide  in  your  calling  and  provide  for  your 
household.  In  this  mortal  state,  look  and  prepare  for 
changes;  but  be  not  solicitous  about  them.  In  all  con- 
ditions maintain  a  balance  of  mind.  Be  neither  anxious 
nor  careless ;  neither  perplexed  nor  stupid ;  neither 
thoughtless  of  contingencies,  nor  distressed  with  the  fear 
of  them. 

"  Be  gentle  and  easy  to  be  entreated ;"  yet  never  stoop 
to  sinful  compliances ;  be  steady  in  duty,  but  not  obstinate 
in  trifles  :  hear  instruction  and  reproof;  but  be  well  per- 
suaded in  your  own  minds ;  change  your  opinions  and 
manners,  when  you  are  convinced  they  have  been  wrong ; 
but  be  not  children  carried  about  with  every  wind  of 
doctrine ;  be  strict,  but  not  superstitious ;  cheerful,  but 
not  vain  ;  serious,  but  not  morose  ;  useful  in  your  places, 
but  not  busy  in  other  men's  matters :  exemplary  in  con- 
versation, but  not  ostentatious ;  eminently  holy,  but  un- 
affectedly humble. 


484  AN    EXPOSITION    OF    THE        Serm.   XXXVIL 

That  in  these  and  similar  cases  you  may  walk  by  the 
strait  line  of  duty,  you  must  walk  circumspectly. 

2.  Walk  circumspectly,  that  you  may  escape  the  snares 
in  your  way. 

•'  A  prudent  man  foreseeth  the  evil  and  hideth  himself :  the 
simple  pass  on  and  are  punished."  Your  greatest  security 
lies  in  watchfulness  and  prayer,  lest  you  enter  into  temp- 
tations. If  they  meet  you,  resist  them  ;  but  your  first 
care  must  be  to  avoid  them.  If  you  rashly  throw 
yourselves  in  their  way  and  challenge  them  to  the  com- 
bat, there  is  little  reason  to  hope,  you  will  come  off  un- 
hurt. 

Often  look  forward  to  descry  your  dangers :  decline 
them,  when  you  can :  if  you  cannot  decline  them,  arm 
yourself  to  meet  them,  and  proceed  with  courage,  relying 
on  divine  support.  Temptations  will  most  easily  prevail, 
when  they  take  you  by  surprise. 

Attend  to  your  particular  situation  and  condition  in 
life.  Poverty  and  riches,  adversity  and  prosperity,  youth 
and  age,  a  public  and  a  private  station,  have  their  respec- 
tive dangers.  Consider  your  own  state,  and  beware  of 
the  temptations  which  it  brings. 

Examine  your  infirmities,  biases  and  corruptions.  Thus 
you  will  learn  what  sins  and  temptations  most  easily  beset 
you,  and  prevail  against  you ;  and  thus  you  will  know, 
where  to  place  your  strongest  guard. 

Often  review  your  past  life,  and  reflect  on  former  temp- 
tations, and  the  circumstances  from  which  they  arose. 
Thus  experience  will  teach  you,  how  to  employ  your  future 
caution. 

Be  circumspect,  that  you  may  detect  your  enemies, 
when  they  approach  you  in  disguise.  They  will  often 
come  with  deceitful  pretensions,  appear  in  the  fascinating 
o-arb  of  friendship  and  innocence,    and  address   you    by 


Chap.  V.  15-17.      EPISTLE    TO    THE    EPHESIANS.  485 

guileful  flatteries  and  subtile  insinuations.  Beware,  lest 
you  be  led  away  with  the  errors  of  the  wicked.  Examine 
with  care  every  suspicious  suggestion,  whether  from  with- 
in or  without.  Be  not  ignorant  of  the  deceitfulness  of 
the  heart,  the  wiles  of  the  devil,  the  craftiness  of  men,  and 
the  snares  of  the  world,  lest  you  be  seduced  from  your 
virtuous  resolution,  and  fall  from  your  steadfastness. 

Be  vigilant,  lest  while  you  oppose  one  temptation,  you 
invite  another  :  and  while  you  avoid  one  extreme,  you 
rush  into  the  contrary.  Dangers  await  you  on  both  sides  : 
to  guard  on  one  side  only,  is  to  leave  the  other  more  de- 
fenceless. 

Never  neglect  your  duty  under  pretence  of  shunning  a 
temptation.  Where  duty  calls,  thither  you  must  go ;  ap- 
prized indeed  of  your  dangers,  but  unawed  by  them.  To 
decline  known  duty  on  account  of  foreseen  temptations, 
is  a  false  caution.  The  true  caution  is  to  collect  the 
strength  of  your  faith,  and  implore  the  aid  of  God's  grace. 

Circumspection  is  peculiarly  necessary  when  tempta- 
tions actually  surround  you.  David  says,  "  I  will  take 
heed  to  my  ways,  that  I  sin  not  with  my  tongue ;  I  will 
keep  my  mouth  with  a  bridle  while  the  wicked  is  before 
me." 

3.  Walk  circumspectly  that  you  may  wisely  comport 
with  the  aspects  of  Providence. 

The  beauty  of  religion,  yea,  religion  itself,  greatly  con- 
sists in  the  correspondence  of  your  temper  and  behaviour 
with  your  existing  circumstances.  In  the  day  of  pros- 
perity be  joyful,  and  in  the  day  of  adversity  consider.  In 
affliction  be  patient  and  humble,  in  poverty  be  contented 
and  submissive.  In  straits  and  perplexities  cast  your 
cares  on  God ;  in  affluence  remember  and  show  kindness 
to  the  poor;  in  worldly  success  be  thankful,  but  rejoice 
with  trembling :  in  preferment  check  your  ambition   and 


486  AN    EXPOSITION    OF    THE       Semi.  XXXVII. 

study  to  be  extensively  useful;  in  every  relation  fulfil  its 
appropriate  obligations.  Every  pious  affection  and  virtu- 
ous exercise  is  then  most  amiable  in  itself,  most  acceptable 
to  God,  most  comfortable  to  ourselves  and  most  profitable 
to  men,  when  it  is  best  adapted  to  our  relations  and  cir- 
cumstances. 

4.  Be  circumspect,  that  you  may  do  every  duty  in  its 
time  and  place. 

You  are  to  attend  on  the  daily  worship  of  God  in  your 
families  and  closets,  and  you  are  also  to  pursue  the  busi- 
ness of  your  respective  vocations.  Here  call  in  the  direc- 
tion of  wisdom,  that  you  may  not  give  to  the  former  that 
time  which  belongs  to  the  latter;  nor  that  application  to 
the  latter  which  would  divert  you  from,  or  unfit  you  for 
the  former.  Let  each  have  its  due  share  of  your  time 
and  attention. 

Be  kind  and  beneficent  to  the  poor ;  but  take  heed  to 
yourselves,  that  ye  do  not  your  alms  to  be  seen  of  men  ; 
that  you  feed  not  their  vices,  when  you  should  relieve  their 
necessities,  and  that  you  give  not  in  ostentatious  charity 
what  you  owe  to  the  wants  of  your  families  or  the  de- 
mands of  your  creditors.  And  on  the  other  hand,  make 
not  the  calls  of  domestic  exigence,  or  the  obligations  of 
social  justice  a  mere  pretext  to  excuse  yourselves  from 
doing  good,  when  the  occasion  of  others  requires,  and 
your  own  ability  permits. 

You  are  to  regard  principally  the  interest  of  your  souls ; 
but  you  may  not  neglect  the  care  of  your  bodies.  Here 
you  must  be  circumspect,  lest  you  suffer  your  temporal 
concerns  to  exclude  those  of  eternity ;  or  lest,  under  pre- 
tence of  engagedness  in  religion  you  forget  the  obligations 
of  industry,  justice  and  beneficence. 

You  are  to  attend  on  the  instituted  ordinances  of  the 
gospel ;  but  beware  lest  you  substitute  these  for  that  solid 


Chap.  V.  15-17.       EPISTLE    TO    THE    EPHESIANS.  487 

and  substantial  holiness,  which  these  were  intended  to  pro- 
mote. 

You  must  observe  the  outward  forms  of*  religion  with 
godly  sincerity ;  but  never  plead  the  possible  want  of  sin- 
cerity as  a  reason  for  neglecting  the  forms. 

Prudence  will  direct  you  to  avoid,  when  you  innocently 
can  avoid,  the  temporal  inconveniences,  attending  a  pro- 
fession of  religion.  "  When  they  persecute  you  in  this 
city,  flee  to  another."  But  in  your  caution  to  escape  the 
evils  of  the  world,  you  must  not  decline  a  profession,  deny 
the  faith  and  put  away  a  good  conscience.  Whosoever 
is  ashamed  of  Christ  in  an  evil  generation,  of  him  will 
Christ  be  ashamed  in  the  presence  of  his  Father.  This 
seems  to  be  the  case  especially  intended  in  the  text.  As 
the  times  were  dangerous,  Christians  were  to  walk  cir- 
cumspectly, that  they  might  preserve  their  integrity,  and 
yet  avoid  the  evils  which  threatened  them.  If  both  could 
not  be  done,  they  must  maintain  their  integrity  at  all 
hazards. 

5.  Walk  circumspectly,  that  your  good  may  not  be  evil 
spoken  of. 

On  no  consideration  may  you  do  evil  or  neglect  duty. 
But  in  the  manner  of  performing  your  duty,  you  may 
often,  with  great  advantage,  accommodate  yourselves  to 
the  weakness,  humours  and  inclinations  of  others.  In- 
nocent liberties  you  must  avoid,  when  your  use  of  them 
would  be  perverted  to  the  dishonour  of  religion  and  the 
prejudice  of  your  own  character.  In  things  indifferent 
be  not  rigid  and  uncomplying,  but  by  an  easy  conde- 
scension please  all  men  for  their  good.  Thus  the  Apostle 
"  was  made  all  things  to  all  men,  that  he  might  by  all 
means  save  some." 

The  behaviour  of  Christians  is  watched,  by  some,  that 
they  may  imitate  it;  by  more,  that  they  may  vilify  it. 


488  AN    EXPOSITION    OF    THE        Serm.  XXXVII. 

So  act  in  all  things,  that  you  may  encourage  the  virtuous, 
silence  the  captious,  and  cut  off  occasion  from  them  who  de- 
sire occasion  to  reproach  your  profession  and  the  gospel 
which  you  profess.  "  Walk  in  wisdom  toward  them  who  are 
without.  And  let  your  speech  be  always  with  grace,  sea- 
soned with  salt,  that  ye  may  know  how  ye  ought  to 
answer  every  man." 

I  have  illustrated  the  circumspect  behaviour  which  the 
Apostle  recommends.  The  argument  by  which  he  urges 
it,  is  this : 

II.  "  The  days  are  evil." 

The  argument  was  not  peculiar  to  those  early  times.  It 
is  pertinent  to  all  times. 

The  Christian,  while  he  dwells  on  earth,  may  say, 
"  The  days  are  evil,"  because  he  finds  in  himself  much 
disorder  and  corruption.  In  the  world  of  glory  watchful- 
ness will  be  superceded  by  perfection.  Here  he  must 
walk  circumspectly,  that  he  may  not  be  drawn  away  by 
fleshly  lusts  and  worldly  affections,  may  keep  under  his 
body  and  bring  it  into  subjection,  may  strengthen  the  prin- 
ciples of  holiness  in  his  soul,  and  confirm  his  heavenly  hopes. 

The  days  are  evil,  as  he  is  exposed  to  various  afflic- 
tions. He  must  walk  circumspectly,  that  he  may  com- 
port with  the  aspects  of  Providence,  accommodate  him- 
self to  all  changes  of  condition,  learn  obedience  and  resig- 
nation to  God  by  the  things  which  he  suffers,  and  by  faith 
and  patience  obtain  the  promises. 

The  days  are  evil,  for  there  are  many  adversaries. 
Evil  spirits,  worldly  objects,  wicked  examples  and  fleshly 
inclinations  oppose  his  progress.  He  must  walk  circum- 
spectly, that  he  may  foresee  and  avoid  temptations,  guard 
against  a  surprise,  prevent  the  undue  influence  of  sensible 
objects,  and  be  blameless  and  harmless  in  the  midst  of  a 
perverse  nation. 


Chap.  V.  15-17.       EPISTLE    TO    THE    EPHESIANS.  489 

The  days  are  evil,  as  iniquity  abounds.  He  must  walk 
circumspectly,  that  he  may  keep  himself  unspotted  from 
the  world,  may  secure  his  good  profession  from  contempt, 
may  stop  the  progress  of  vice  and  error,  and  support  the 
languishing  cause  of  truth  and  righteousness. 

Let  us  apply  to  ourselves  these  considerations;  and  as 
we  profess  to  be  Christians,  to  be  children  of  light  and  of 
the  day,  let  us  not  walk  as  those  who  are  in  darkness,  and 
know  not  at  what  they  stumble ;  but  let  us  walk  wisely 
and  circumspectly,  redeeming  the  time,  because  the  days 
are  evil. 

62 


490  AN    EXPOSITION    OF    THE  Serm.  XXXVIII. 


SERMON  XXXVIII. 

Ephesians  v.  16. — Redeeming  the  time,  because  the  days 
are  evil. 

The  redemption  of  time,  together  with  the  reason  for 
it,  "  the  days,  are  evil,"  will  be  the  subject  of  our  present 
meditations. 

I.  We  will  consider  what  it  is  to  redeem  the  time. 

To  redeem  is  to  reclaim  by  price,  or  recover  by  labour 
that  which  has  been  lost  or  alienated ;  or  to  preserve  by 
prudence  that  which  is  in  danger.  It  is  a  metaphor  taken 
from  the  practice  of  merchants,  who  observe  the  favoura- 
ble seasons  of  buying  and  selling,  of  making  profits  and 
repairing  losses,  who  keep  regular  accounts  of  their  ex- 
penses and  gains,  and  often  inspect  their  affairs,  to  know 
whether  their  interest  is  in  progress  or  decline. 

It  is  here  supposed,  that  time  is  precious.  That  we 
may  redeem  it,  we  must  make  a  just  estimate  of  its 
value. 

It  is  precious,  because  we  have  much  business  on  our 
hands ;  business  which  relates,  not  to  our  bodies  only,  but 
to  our  souls;  not  merely  to  this  life,  but  to  the  whole 
duration  of  our  existence. 

It  is  precious,  because  it  is  short  and  uncertain :  and 
our  work  must  be  done  soon,  or  it  never  can  be  done 
at  all. 

It  is  precious,  because  part,  and,  with  many,  the  greater 
part  of  it  is  gone  already.     What  remains  is  increased  in 


Chap.  V.  16.  EPISTLE    TO    THE    EPHESIANS.  491 

value,  as  it  is  contracted  in  length.  We  had  none  to 
waste  at  first ;  we  have  need  to  be  frugal  now. 

To  redeem  time  is  to  regain  what  is  lost,  and  to  save 
what  is  left. 

First :  We  must  regain  the  time  which  is  lost. 

Time  past,  indeed,  cannot  be  recalled.  Each  moment, 
which  flies  off,  is  gone  forever,  and  will  return  no  more. 
Like  the  wind,  it  passeth  away  and  cometh  not  again. 
But  we  do  the  best  we  can  toward  the  recovery  of  lost 
time,  when  we  reflect  with  sorrow  on  follies  past,  and  re- 
solve to  be  wise  in  future.  Though  we  cannot  revoke 
the  past  guilty  scenes,  yet  we  may  repent  that  we  have 
lived  as  we  have  done,  and  be  careful  now  to  live  as  we 
should  have  done.  We  shall  not  amend  our  lives,  until 
we  repent  of  past  sins,  nor  improve  our  future  time  well, 
until  we  are  humbled,  that  the  past  has  been  spent  so  ill. 

Sit  down  then,  and  take  a  serious  review  of  life.  In- 
quire how  it  has  been  employed  ;  what  attention  you  have 
paid  to  the  great  end  of  your  existence;  what  good  you 
have  done  for  others,  or  gained  for  yourselves ;  what  pro- 
ficiency you  have  made  in  knowledge  and  holiness ; 
what  hope  you  have  acquired,  and  on  what  ground  it 
rests. 

Upon  strict  inquiry,  many,  I  am  afraid,  will  find,  they 
have  done  little  or  nothing  to  the  purpose,  and  their  work 
is  all  to  be  done,  when  much  of  the  day  is  spent.  And 
all,  no  doubt,  may  confess,  that  their  progress  has  not 
been  answerable  to  the  time  they  have  enjoyed.  Let 
the  time  past  suffice  to  have  been  wasted  in  negligence 
and  folly.  Henceforth  "walk  circumspectly,  redeeming 
the  time." 

Secondly :  This  phrase  imports  prudence  to  save,  and 
diligence  to  improve  the  time  that  remains. 

In  vain  you  pretend  to  lament  your  past  folly,  unless 


492  AN    EXPOSITION    OF    THE      Serm.  XXXVIII. 

you  apply  your  hearts  to  wisdom.     Godly  sorrow  will 
work  in  you  carefulness. 

1.  Enter  on  your  work  speedily.  Do  you  ask,  what 
is  your  work  ?  It  is  time  you  knew.  Consult  God's  word ; 
that  will  tell  you.  The  religion  of  a  sinner  must  begin  in 
repentance  toward  God,  and  faith  toward  Jesus  Christ; 
and  it  must  be  perfected  in  the  works  of  faith  and  the 
fruits  of  repentance.  Think  then  on  your  ways,  turn 
your  feet  unto  God's  testimonies ;  make  haste  and  delay 
not  to  keep  his  commandments.  No  longer  content  your- 
selves with  distant  purposes.  While  you  procrastinate, 
instead  of  redeeming  the  time  you  have  lost,  you  are  losing 
what  is  left.  How  can  you  say,  you  repent,  that  you  have 
trifled  so  long,  if  you  continue  to  trifle  still?  How  can 
you  say,  you  wish  to  recall  your  time,  that  you  may  im- 
prove it  better,  if  still  you  waste  your  time  as  before  ?  If 
you  think  of  regaining  lost  time,  make  immediate  appli- 
cation to  your  work ;  for  while  you  delay,  time  passes  off; 
and  the  more  you  lose,  the  more  is  to  be  redeemed,  and 
the  smaller  your  stock  on  hand. 

2.  Attend  to  your  work  with  diligence. 

A  sense  of  past  slothfulness  must  excite  you  to  severer 
industry.  The  traveller,  who  lingers  in  the  morning,  must 
proceed  with  quicker  pace  to  reach  the  intended  stage  by 
night.  The  Redeemer,  who  was  always  diligent  in  God's 
work,  was  more  active,  as  his  time  grew  shorter.  "  I 
must  work  the  works  of  him  that  sent  me,  while  it  is  day : 
the  night  cometh,  when  no  man  can  work." 

What  your  hand  finds  to  do,  do  it  with  your  might ; 
for  there  is  no  work  in  the  grave.  There  are  duties 
which  relate  both  to  this,  and  to  the  future  world.  These 
duties,  considered  in  relation  to  their  different  objects, 
differ  in  importance ;  but  both  claim  attention.  Diligence 
in  your  secular  duties  is  important,  as  a   security  against 


Chap.  V.  16.  EPISTLE    TO    THE    EPHESIANS.  493 

temptations,  as  conducive  to  your  comfort  and  usefulness, 
and  as  included  in  the  obligations  to  justice  and  charity. 
It  therefore,  in  its  connexion  and  influence,  is  a  substantial 
part  of  religion.  Diligence  in  the  work  of  your  souls  is 
the  principal  thing  ;  for  your  future  salvation  is  so  much 
superior  to  all  other  interests,  that  it  is  called,  the  one 
thing  needful.  However  diligent  you  are  in  your  secular 
calling,  if,  in  the  mean  time,  you  neglect  your  salvation, 
you  only  trifle ;  for  what  will  you  be  profited,  if  you  gain 
the  whole  world,  and  lose  your  soul  ? 

Be  not  only  fervent,  but  steady  in  your  work.  A 
wavering  zeal  makes  no  progress.  The  double-minded 
man  is  unstable  in  all  his  ways  :  let  not  that  man  think, 
that  he  shall  obtain  any  thing  of  the  Lord. 

Be  fruitful  in  every  good  work.  Aspire  to  eminence 
in  holmess.  Forgetting  the  things  which  are  behind, 
reach  forward  to  the  things  which  are  before,  and  press 
toward  the  mark  for  the  prize  of  the  high  calling. 

3.  Guard  against  the  things  which  rob  you  of  your 
time. 

An  indolent  habit  is  inconsistent  with  laudable  actions. 
It  creates  imaginary,  and  magnifies  real  difficulties  and 
dangers.  It  raises  a  lion,  or  a  hedge  of  thorns  in  its  way. 
It  enervates  the  powers  of  the  body,  and  stupifies  the 
energy  of  the  mind. 

A  versatile  humour  is  active,  but  wants  patience.  It 
forms  great  designs  with  confidence,  enters  upon  them 
with  ardour,  and  leaves  them  unmatured.  It  flies  from 
object  to  object  with  too  much  rapidity  to  appropriate  or 
retain  any.  Novelty  only  has  charms ;  similarity  begets 
indifference.  Time  is  lost,  because  nothing  is  prosecuted 
to  effect. 

An  excessive  fondness  for  company  and  amusement  is 
the  cause  of  much  waste  of  time.     Diversions  may  be  in- 


494  AN    EXPOSITION    OF   THE      Serm.  XXXVIII. 

nocent ;  but  then,  they  must  be  well  chosen,  wisely  timed, 
and  moderately  used.  They  must  be  well  chosen ;  such 
as  will  not  exhaust,  but  repair  the  strength,  refresh  the 
spirits  and  dispose  the  mind  for  the  return  of  duty.  They 
must  be  wisely  timed;  for,  however  innocent  in  their 
nature,  they  become  sinful,  when  they  occupy  the  hours 
which  ought  to  be  employed  in  the  exercises  of  devotion, 
or  in  the  labours  of  a  secular  profession.  They  must  be 
moderately  used ;  for,  sought  too  frequently,  or  indulged 
too  freely,  they  intrench  on  duty,  and  beget  a  habit  of 
trifling;. 

How  many  are  there,  who  transgress  these  rules  1 
They  know  not  how  to  be  confined  to  their  proper  em- 
ployment. They  yield  to  every  little  avocation,  and  obey 
the  call  of  every  son  of  pleasure.  Their  vacant  hours 
they  give  to  amusement,  and  make  no  reservation  for  the 
culture  of  the  mind,  or  the  devotion  of  the  closet  and 
family.  If  you  would  redeem  your  time,  restrain  your 
love  of  pleasure. 

Beware  of  presumption.  "  Boast  not  of  to-morrow." 
Only  the  present  time  is  yours.  To-morrow  does  not  yet 
exist.  When  it  comes,  it  may  not  find  you  here.  If  you 
should  see  it,  yet  you  cannot  retain  it.  It  will  be  as  tran- 
sient as  to-day. 

4.  Do  every  work  in  its  season. 

"  There  is  a  time  for  every  purpose :  and  a  wise  man's 
heart  discerneth  time  and  judgment."  Attend  with  dis- 
cretion to  the  calls  of  duty,  and  you  will  save  much  time 
and  prevent  much  loss.  It  is  so  in  your  worldly  business. 
Make  a  good  arrangement  of  its  parts,  and  take  up  each 
part  in  its  order,  and  you  .will  execute  the  whole  with 
facility  and  success;  while  your  improvident  neighbour, 
who  leaves  all  his  matters  in  confusion,  and  takes  hold  of 
his  business  as  it  happens,  and  usually  at  the  wrong  end, 


Chap.  V.  16.  EPISTLE    TO    THE    EPHESIANS.  495 

is  always  embarrassed  with  cares,  straitened  for  time,  and 
disappointed  in  the  result. 

This  attention  to  seasons  is  no  less  necessary  in  the 
work  of  your  salvation. 

Youth  is  the  most  promising  season.  Then  the  work 
is  most  easy,  and  attended  with  fewest  obstructions; 
and  then  there  is  the  fairest  prospect  of  divine  concur- 
rence. 

If  that  season  is  past  with  you,  take  the  present ;  for 
the  future  is  uncertain,  and  the  difficulty  of  your  work 
and  the  indisposition  to  attempt  it  will  increase  by  de- 
lay. 

The  time  of  health  is  more  favourable  than  a  time  of 
sickness ;  for  you  are  now  more  capable  of  intense  thought 
and  persevering  application,  and  better  able  to  prove  your 
sincerity. 

There  are  some  tender  seasons,  when  the  conscience 
is  awakened,  serious  sentiments  impressed  and  good  resolu- 
tions excited.  Improve  these  seasons.  Resist  not,  but 
comply  with  the  encouraging  motions  of  the  Spirit,  lest 
he  retire,  and  no  more  return. 

There  are  seasons  friendly  to  particular  duties.  For 
your  daily  devotions,  choose  the  hours,  when  your  minds 
can  be  most  free  from  the  occupations  of  the  world,  that 
you  may  attend  on  God  without  distraction.  If  you 
would  advise  or  reprove  a  friend,  take  a  time,  when  you 
can  speak  to  him  in  private ;  when  you  feel  your  own 
minds  affectionate,  and  think  his  to  be  calm  and  tender ; 
when  you  can  address  him  inoffensively,  and  he  may  hear 
you  dispassionately.  In  doing  works  of  charity,  observe 
opportunities.  There  are  times,  when  you  can  do  some- 
thing for  your  neighbour  without  any  inconvenience  to 
yourselves,  and  with  sensible  benefit  to  him ;  you  may 
yield  him  much  service  with  small  expense,  and  do  him 


496  AN    EXPOSITION    OF    THE       Serm.  XXXVIII. 

lasting  good  in  a  short  time.  By  thus  attending  to  the 
seasons  of  duty,  you  may  fill  up  your  time  fast,  and  live 
long  in  a  little  while. 

5.   Wisely  divide  your  time  among  your  various  duties. 

Lawful  things  will  become  criminal  in  you,  if  they  oc- 
cupy your  time  so  far  as  to  exclude  other  things  of 
greater  importance.  The  duties  of  religion  are  consis- 
tent with  each  other,  and  may  be  made  to  harmonize  in 
practice.  If  they  interfere,  it  is  because  you  throw  them 
into  confusion,  and  your  time  into  disorder.  Distribute 
your  seasons  properly,  and  arrange  your  works  prudently ; 
then  you  will  find  means  for  all  incumbent  acts  of  benefi- 
cence and  righteousness ;  liberty  for  the  daily  exercises 
of  piety  and  devotion ;  leisure  for  family  instructions  and 
counsels,  and  time  sufficient  for  the  prosecution  of  your 
secular  labours. 

We  have  seen  how  we  are  to  redeem  the  time. 

II.  We' will  briefly  attend  to  the  argument  subjoined, 
"  The  days  are  evil." 

We  shall  not  dwell  long  on  this  argument ;  for  it  has 
been  in  part  anticipated  under  the  preceding  branch  of 
our  subject. 

Our  days  may  be  called  evil  in  a  moral  sense,  as  we 
have  done  much  evil,  and  there  is  evil  still  within  us. 
Some  are  under  the  full  power  of  sin.  These  have  not 
only  the  work  of  religion  to  begin,  but  much  sin  to  repent 
of,  many  vicious  habits  to  eradicate,  many  fleshly  lusts  to 
mortify,  the  work  of  their  past  lives  to  undo,  and  a  new  work 
to  accomplish.  They  have  hitherto  been  travelling  in  a 
wrong  path,  and  their  guilty  way  they  must  tread  back 
by  the  careful  steps  of  repentance.  We  have  all  much 
work  on  our  hands.  If  we  have  exercised  repent- 
ance unto  life,  yet  our  work  is  not  finished.  There  are 
corruptions  to  conflict  with,  temptations  to  watch  against, 


Chap.  V.  16.  EPISTLE    TO    THE    EPHESIANS.  497 

daily  duties  to  perform  and  continual  improvements  to 
make.  We  must  cleanse  ourselves  from  all  pollutions,  go 
on  to  perfection  and  give  diligence  to  the  full  assurance 
of  hope.  Our  work  is  important ;  upon  our  fidelity  in  it 
depends  our  comfort  here,  and  our  happiness  hereafter. 
Now  is  the  season  to  provide  for  eternity.  There  is  no 
work  in  the  grave.     We  have  no  time  to  spare. 

Our  days  may  be  called  evil,  as  they  are  few.  We 
may  say,  with  the  patriarch,  "  Few  and  evil  have  been  the 
years  of  our  pilgrimage."  Since  our  work  is  great  and 
our  time  short,  we  have  need  to  redeem  the  time  by  a  dili- 
gent application  of  it  to  the  work  before  us.  A  considera- 
ble proportion  of  our  time  is  gone  already  :  if  this  has  been 
wasted,  how  frugally  should  we  use  what  remains  ? 

Some  have  arrived  to  that  time  of  life,  which  is  emi- 
nently called  an  evil  day.  It  concerns  them  to  review 
their  days,  prove  their  works,  examine  their  hearts  and 
know  the  condition  of  their  souls.  If  they  have  been 
slothful  in  business,  let  them  now  become  fervent  in  spirit, 
serving  the  Lord.  If  they  have  slept  in  their  guilt,  it 
is  high  time  to  awake  out  of  sleep ;  for  their  time  is  far 
spent. 

The  days  are  evil,  as  iniquity  abounds.  Many  tempta- 
tions to  a  waste  of  time,  will  meet  us  from  the  enticements 
and  examples  of  the  wicked,  from  the  suggestions  of  evil 
spirits,  and  from  the  influence  of  worldly  cares.  Let  us 
walk  circumspectly,  redeeming  the  time.  While  the  world 
around  lies  dead  in  sin,  saints  too  easily  lose  their  zeal. 
When  the  foolish  virgins  slept,  the  wise  slumbered  with 
them.  Let  us  not  sleep  as  do  others,  but  watch  and  be 
sober. 

The  days  are  evil,  as  this  is  a  state  of  mortality.  We 
are  subject  to  affliction  and  exposed  to  death.  Our  fel- 
low mortals  are  dropping  around  us ;  and  we  are  soon  to 

63 


498  AN    EXPOSITION    OF    THE        Serm.  XXXVIII. 

fall.  Our  last  day  is  at  hand ;  we  are  not  sure  of  another. 
What  time  may  be  allowed  us,  let  us  wisely  improve,  in 
examining  our  hearts,  correcting  our  errors,  repenting  of 
our  sins,  amending  our  lives,  cultivating  religion  in  our- 
selves, promoting  it  among  others,  and  seeking  the  mercy 
of  God  for  our  own  and  the  common  salvation.  Thus, 
when  the  time  of  our  departure  is  come,  we  may 
adopt  the  language  of  the  Apostle ;  "  I  have  fought  a 
good  fight,  I  have  finished  my  course,  I  have  kept  the 
faith  :  henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness." 


Chap.  V.  18.  EPISTLE    TO    THE    EPHESIANS.  499 


SERMON  XXXIX. 

Ephesians  v.   18. — And  be  not  drunk  with  ivine,  wherein 
is  excess. 

Drunkenness,  though  in  general  disallowed  among  the 
heathens,  was  admitted  in  their  Bacchanalia,  as  an  expres- 
sion of  gratitude  to  the  god,  who  gave  them  wine. 
This  Pagan  rite  the  Apostle  seems  to  have  in  his  mind, 
when  he  says  to  the  Ephesians,  newly  converted  to  the 
religion  of  Christ,  "  Be  not  drunk  with  wine,  wherein  is 
excess,"  dissoluteness  and  luxury,  "  but  be  filled  with  the 
Spirit."  Instead  of  those  wild  and  brutal  indulgences, 
by  which  you  once  pretended  to  express  your  joy,  seek 
the  sober  and  rational  pleasures,  which  are  communicated 
by  the  Holy  Spirit. 

The  opposition  here  made  between  being  filled  with 
wine,  and  filled  with  the  Spirit,  shows  that  drunken- 
ness is  inconsistent  with  the  pure  religion  taught  by  the 
gospel. 

We  will,  first,  consider  the  nature  and  extent  of  this 
vice ;  and  then  represent  the  guilt  and  danger  which  at- 
tend it. 

I.  We  will  consider  the  nature  and  extent  of  the  sin, 
which  the  Apostle  calls  drunkenness. 

"  Be  not  drunk  with  wine." 

The  Apostle  does  not  mean  to  debar  Christians  from  all 
use  of  wine  and  other  spirituous  drinks ;  for  "  every  crea- 
ture is  good,  and  nothing  to  be  refused,  if  it  be  received 
with  thanksgiving."     He  advises  Timothy  to  "  use  a  little 


500  AN    EXPOSITION    OF    THE  Serai.  XXXIX. 

wine  for  his  stomach's  sake."  God  causes  the  earth  to 
bring  forth  wine,  which  rejoices,  as  well  as  bread, which 
strengthens  the  heart  of  man.  It  is  not  a  life  of  austerity 
and  mortification,  but  a  life  of  rational  sobriety,  which  the 
gospel  enjoins.  We  are  not  to  emaciate  the  body,  and 
extinguish  the  glow  of  health  by  an  abstinence  from  in- 
nocent delight ;  but  to  keep  under  the  body  and  bring  it 
into  subjection,  by  an  abstinence  from  fleshly  lusts. 

"  Take  heed  to  yourselves,"  says  our  Lord,  "  lest  at  any 
time  your  hearts  be  over-charged  with  surfeiting  and 
drunkenness,  and  the  cares  of  this  world."  The  use  of 
meat  and  drink  is  to  support  and  comfort  the  body. 
Whatever  is  more  than  these,  may  be  called  excess. 

Of  intemperance,  as  of  other  vices,  there  are  various 
degrees.  The  highest  degree  is  such  an  indulgence  as 
suspends  the  exercise  of  the  mental  and  bodily  powers. 
It  is  this  idea  which  is  usually  attached  to  the  word 
drunkenness.  And  some,  who  are  wholly  under  the 
dominion  of  a  sordid  appetite,  may  perhaps  think  them- 
selves temperate,  because  they  seldom  or  never  run  to 
this  gross  excess.  But  remember ;  as  you  may  be  guilty 
of  murder  without  taking  away  your  neighbour's  life,  and 
of  injustice  without  burning  his  house,  so  you  may  be 
guilty  of  intemperance  without  transforming  yourself  into 
a  beast. 

If  by  the  indulgence  of  your  appetite,  you  unfit  your 
body  for  the  service  of  the  mind,  or  your  mind  for  the 
service  of  God;  so  waste  your  substance,  as  to  defraud 
your  family  of  a  maintenance,  or  your  creditors  of  their 
dues;  become  enslaved  to  a  sensual  habit,  and  fascinated 
to  dissolute  company  ;  are  diverted  from  the  duties  of  re- 
ligion, or  the  business  of  your  worldly  calling;  awaken 
criminal  desires  and  excite  guilty  passions ;  stupify  your 
conscience,  extinguish  the  sentiments  of  honour  and  banish 


Chap.  V.  18.  EPISTLE    TO    THE    EPHESIANS.  501 

the  thoughts  of  futurity ;  you  are  chargeable  with  a  crim- 
inal excess.  Though  the  world,  perhaps,  will  not  stigma- 
tize you  as  a  drunkard,  yet  you  are  not  far  from  that 
odious  character.  They  who  serve  divers  lusts  and  pleas- 
ures ;  they  who  are  given  to  appetite ;  they  who  are 
mighty  to  drink  wine,  and  men  of  strength  to  mingle 
strong  drink ;  they  who  tarry  long  at  the  wine,  and  go  to 
seek  mixed  wine ;  they  who  rise  up  early  that  they  may 
follow  strong  drink,  and  continue  until  night,  till  wine  in- 
flame them ;  in  a  word,  they  who  make  provision  for  the 
flesh  to  fulfil  the  lusts  thereof,  fall  under  the  condemnation 
of  Scripture,  as  well  as  the  atrocious  drunkard.  I  pro- 
ceed, 

II.  To  represent  the  guilt  and  danger  which  attend  the 
vice  under  consideration. 

1.  This  is  an  ungrateful  abuse  of  God's  bounty. 

God  gives  us  all  things  richly  to  enjoy,  and  fills  our 
hearts  with  food  and  gladness.  He  not  only  allows  us 
necessary  supplies,  but  indulges  to  us  a  thousand  comforts. 
A  rich  variety  of  creatures  he  has  put  into  our  hands, 
some  for  our  support,  others  for  our  delight.  And  shall 
we  abuse  to  his  dishonour  the  fruits  of  his  beneficence, 
which  are  given  to  strengthen,  our  faculties,  gladden  our 
hearts  and  awaken  our  gratitude  ? 

2.  This  vice  divests  the  man  of  his  native  dignity,  and 
sinks  him  below  the  brutal  herds. 

"  Wine  takes  away  the  heart ;"  the  understanding,  which 
constitutes  the  man.  It  is  only,  reason  and  speech,  which 
raise  man  above  the  animal  tribes.  While  these  powers 
are  suspended,  what  is  he  better  than  they  ?  Man,  brutal- 
ized by  intemperance,  is  really  more  despicable  than  the 
native  brute.  The  latter  obeys;  the  former  contradicts 
the  nature,  which  God  has  given  him.  The  one  appears 
in  his  proper  form  ;  the  other  assumes  a  monstrous  figure. 


502  AN    EXPOSITION    OF    THE  Serni.  XXXIX. 

His  motions  are  wild,  his  visage  distorted,  his  conversa- 
tion silly,  his  manners  ridiculous.  Could  the  drunkard  in 
a  sober  hour  have  a  view  of  himself,  as  he  appears  under 
the  power  of  intoxication,  and  be  persuaded,  that  this 
uncouth  and  antic  figure  is  really  himself,  he  would,  un- 
less shame  is  extinguished,  blush  to  be  seen.  He  would 
retire  to  obscurity,  conscious  of  his  fall  from  manhood. 

3.  This  vice  is  injurious  to  the  body,  as  well  as  mind. 

It  benumbs  the  senses,  enervates  the  limbs,  palls  the 
appetite,  breeds  diseases,  creates  dangers  and  hastens 
death.  "  Who  hath  woe  ?  Who  hath  sorrow  1  Who 
hath  contentions  ?  Who  hath  babbling  1  Who  hath 
wounds  without  cause  ?  Who  hath  redness  of  eyes  1 
They  that  tarry  long  at  the  wine ;  that  go  to  seek  mixed 
wine." 

3.  This  consumes  men's  substance. 

When  we  see  one  given  to  intemperance,  we  at  once 
predict  his  poverty,  and  we  trust  him  with  caution.  "  The 
drunkard  and  the  glutton  shall  come  to  poverty,  and  be 
clothed  with  rags." 

We  think  the  man  unhappy  whose  substance  is  destroyed 
by  fire.  More  wretched  is  he,  whose  estate  is  consumed 
by  his  lust.  If  this  man  has  any  sensibility  left,  how 
must  his  conscience  reproach  him  1  How  must  the  cries 
of  a  helpless  family  pierce  him  ?  How  must  the  demands 
of  his  disappointed  creditors  confound  him  ?  With 
what  shame  must  he  reflect  on  the  infamous  exchange 
which  he  has  made  of  a  decent  fortune  for  a  transient 
pleasure  ?  How  must  it  gall  him  to  see  strangers  in  pos- 
session of  the  inheritance  which  he  received  from  his 
father's  industry,  and  has  alienated  by  his  own  folly  1 
How  must  it  mortify  him  to  think  that  he  is  changed  from 
a  man  of  reputable  business,  to  a  miserable,  reeling 
drunkard?     And   that    they    who  once   approached  him 


Chap.    V.  18  EPISTLE    TO    THE    EPHESIANS.  503 

with  respect,  now  point  at  him  with  the  finger  of  con- 
tempt ? 

But  this  is  not  the  worst  of  this  case ;  for, 

5.  He  has  wasted  his  conscience  as  well  as  his  substance. 

Dead  to  the  feelings  of  honour,  the  obligations  of  vir- 
tue, and  the  apprehensions  of  futurity,  he  proceeds  in  his 
guilty  course,  without  fear  or  restraint. 

Ye,  who  have  addicted  yourselves  to  pleasure  and  gam- 
ing, to  dissolute  company,  and  the  free  use  of  strong 
drink,  inquire,  whether  you  cannot  perceive  some  unhappy 
effects  of  your  indulgence.  Is  not  the  love  of  these 
sensual  objects  growing  upon  you,  and  gaining  a  more 
absolute  dominion  over  you?  Are  you  not  more  indif- 
ferent about  the  concerns  of  immortality,  than  you  were 
formerly  ?  Is  not  your  conscience  more  unfeeling  to 
guilt,  and  less  apt  to  rebuke  your  unworthy  conduct  ? 
Are  you  not  more  negligent  in  attending  the  duties  of  the 
closet,  the  family  and  the  sanctuary?  Are  you  not 
more  disposed  to  make  light  of  religion,  to  cavil  at  the 
Scriptures  and  to  despise  reproof?  Can  you  not  more 
easily  flatter  yourselves  with  safety  in  a  way  of  sin,  and 
with  a  hope  that  the  threatenings  contained  in  the  Bible 
will  never  be  executed  ?  Can  you  not  remember  the 
time,  when  you  would  have  shuddered  to  hear  those 
licentious  opinions,  which  now  you  listen  to  with  pleasure ; 
and  to  think  of  such  stupidity  of  soul,  as  you  now  really 
feel  ?  Is  this  a  just  description  of  your  state  ?  Then 
inquire  from  what  cause  this  increasing  irreligion  and  im- 
piety have  proceeded.  You  need  not  be  long  in  doubt. 
Your  own  experience,  if  you  consult  it,  will  confirn  the 
truth  of  the  Scripture,  which  describes  the  sensual,  as 
hating  instruction,  despising  reproof,  scoffing  at  religion, 
and  flattering  themselves,  that  they  shall  have  peace, 
though  they  add  drunkenness  to  thirst. 


504  AN    EXPOSITION    OF    THE         Serm.  XXXIX. 

6.  Intemperance  generates  other  vices,  impure  lustings, 
angry  passions,  profane  language,  insolent  manners,  ob- 
stinacy of  heart  and  contempt  of  reproof.  "  Look  not 
upon  the*  wine,"  says  Solomon,  "  when  it  is  red,  when  it 
giveth  his  colour  in  the  cup,  when  it  moveth  itself  aright : 
at  the  last  it  biteth  like  a  serpent,  and  stingeth  like  an 
adder :  thine  eyes  shall  behold  strange  women,  and  thine 
heart  shall  utter  perverse  things.  Yea,  thou  shalt  be  as 
he  that  lieth  down  in  the  midst  of  the  sea,  or  as  he  that 
lieth  upon  the  top  of  a  mast.  They  have  stricken  me, 
thou  shalt  say,  and  I  was  not  sick ;  they  have  beaten  me, 
and  I  felt  it  not.  When  shall  I  awake  ?  I  will  seek  it  yet 
again." 

7.  Intemperance  has  most  lamentable  effects  on  fam- 
ilies. 

It  subverts  order  and  government.  How  shall  a  man 
command  his  children  and  his  household  when  he  has  not 
reason  and  virtue  enough  to  command  himself?  How 
shall  he  govern  their  actions,  when  he  is  enslaved  to  his 
own  passions  ?  If  sometimes,  in  a  serious  frame,  he  in- 
culcates on  them  the  duties  of  religion,  his  shocking 
example  defeats  his  good  exhortations.  The  parent,  who 
would  be  regarded  in  his  station,  must  make  his  actions 
and  instructions  agree. 

The  government  which  an  intemperate  man  exercises, 
is  too  passionate  and  wanton,  too  unsteady  and  inconsis- 
tent to  be  revered.  Government,  to  be  efficacious,  must 
be  calm  and  rational. 

What  devotion  can  there  be  in  any  family,  whose  head 
is  given  to  intemperance  1  He  is  often  absent  at  the 
hours  of  prayer.  If  he  is  present,  he  is  incapable  of 
leading  in  the  solemnity.  His  sensual  habit  renders  him 
indifferent,  and,  by  degrees,  averse  to  the  sacred  exercise. 
You  may  doubtless  recollect  instances  of  the  discontinu- 


Chap.  V.  18.  EPISTLE    TO    THE    EPHESIANS.  505 

ance  of  family  worship  from  this  unhappy  cause.  Some 
who  have  early  begun,  and  for  a  time  observed  this  im- 
portant duty,  falling  into  licentious  connexions,  have  inter- 
mitted, and,  at  last,  laid  it  aside. 

This  vice  destroys  domestic  peace  and  tranquillity. 
The  man  addicted  to  it,  grows  fractious,  peevish  and  fret- 
ful. He  falls  out  with  his  best  friends,  hastily  condemns 
their  innocent,  and  even  their  most  prudent  behaviour,  is 
deaf  to  reason,  spurns  restraint  and  resents  advice.  He 
considers  as  enemies  those  who  seek  his  welfare,  and  mis- 
takes their  kind  offices  as  tokens  of  hatred. 

He  makes  all  around  him  unhappy,  and  those  the  most 
so,  who  stand  in  the  nearest  relation.  When  he  is  absent 
how  anxious  are  they,  lest  he  fall  into  temptation  and  a 
snare  ?  What  pain  they  feel,  when  he  foams  out  his  own 
shame 'I  How  they  wish  to  conceal  from  the  world  the 
infamy  which  he  betrays,  and  at  which  he  cannot  blush  ? 
When  he  returns  from  abroad,  how  fearful  are  they,  lest 
he  come  charged  with  passions  to  be  let  out  on  his  house- 
hold ? 

This  sin  brings  family  distress.  It  begets  negligence, 
interrupts  business,  slackens  industry,  obstructs  education, 
and  spreads  discouragement  and  languor.  While  the 
intemperate  householder  is  indulging  himself  abroad, 
his  family  at  home  are  miserable  for  want  of  the 
comforts,  which  his  labour  should  provide,  and  his  fru- 
gality should  preserve;  and  his  children  are  running 
wild  for  want  of  parental  wisdom  and  virtue  to  guide 
and  restrain  them. 

8.  The  Scripture  abounds  in  the  most  solemn  warnings 
against  this  sin. 

"  Woe  to  them,"  says  the  prophet,  "  who  are  mighty  to 
drink  wine,  the  harp  and  the  viol,  the  tabret  and  the  pipe 
are  in  their  feasts ;    but  they  regard  not  the  work  of  the 

64 


506  AN    EXPOSITION    OF    THE  Serm.  XXXIX. 

Lord,  nor  consider  the  operation  of  his  hands."  Our 
Saviour  cautions  us,  that  "  we  be  not  at  any  time  over- 
charged with  surfeiting  and  drunkenness,  lest  the  day  of 
the  Lord  come  upon  us  unawares."  St.  Paul  says  to  the 
Romans,  "  Let  us  walk  honestly  as  in  the  day,  not  in  riot- 
ing and  drunkenness,  but  put  ye  on  the  Lord  Jesus 
Christ."  He  says  to  the  Thessalonians,  "Ye  are  children 
of  light  and  of  the  day;  we  are  not  of  the  night  nor 
of  darkness;  therefore  let  us  not  sleep  as  do  others,  but 
let  us  watch  and  be  sober.  For  they  that  sleep,  sleep 
in  the  night;  and  they  that  be  drunken,  are  drunken 
in  the  night ;  but  let  us  who  are  of  the  day,  be  so- 
ber." "  The  time  past  of  our  life,"  says  St.  Peter, 
"  may  suffice  us  to  have  wrought  the  will  of  the  Gentiles, 
when  we  walked  in  excess  of  wine,  revellings,  banquet- 
ings  and  abominable  idolatries.  I  beseech  you,  that  ye 
abstain  from  fleshly  lusts,  which  war  against  the  soul." 

They,  who  are  "  drunk  with  wine,"  cannot  "  be  filled 
with  the  Spirit."  Drunkenness  and  revellings  are  works 
of  the  flesh;  these  are  contrary  to  the  Spirit,  whose 
fruits  are  moderation  and  temperance.  They  who  "  walk 
in  the  Spirit,"  will  "not  fulfil  the  lusts  of  the  flesh." 
And  they  who  "  walk  in  ungodly  lusts,  being  sensual,  have 
not  the  Spirit." 

This  sin  is  of  a  hardening  nature,  and  recovery  from  it 
peculiarly  doubtful,  because  it  is  more  opposite,  than  most 
others,  to  that  work  of  the  Spirit,  by  which  sinners  are 
awakened  to  conviction,  and  renewed  to  repentance.  And 
it  is  an  observable,  but  melancholy  truth,  that  few,  once 
enslaved  to  it,  return  to  a  life  of  sobriety.  If  now  and  then 
awakened  to  a  sense  of  danger,  they  resolve  to  escape 
from  the  snare,  they  are  again  entangled  therein  and  over- 
come. 

Finally;     Consider,  that  this  sin  must  be  renounced, 


Chap.  V.  18.  EPISTLE    TO    THE    EPHESIANS.  507 

or  the  end  of  it  will  be  death.  "  Nothing  can  enter  into 
heaven,  that  defiles  or  works  abomination."  "Be  not  de- 
ceived, drunkards  shall  not  inherit  the  kingdom  of  God." 
"  The  end  of  all  things  is  at  hand ;  be  sober,  watch  unto 
prayer,  and  let  your  moderation  be  known  unto  all  men." 
"  Blessed  is  that  servant,  whom  his  Lord,  when  he  eom- 
eth,  shall  find  watching.  But  if  the  evil  servant  shall  say 
in  his  heart,  My  Lord  delayeth  his  coming,  and  shall  be- 
gin to  eat  and  drink  with  the  drunken,  his  Lord  shall 
come,  when  he  looketh  not  for  him,  and  shall  cut  him 
asunder  and  appoint  him  his  portion  with  hypocrites." 

I  have  stated  the  nature  and  represented  the  danger  of 
intemperance.      Hear  and  take  warning. 

Abstain  from  the  appearance  of  evil;  avoid  the  com- 
pany of  the  dissolute;  be  on  your  guard  in  times  and 
places  of  temptation :  resist  the  beginnings,  and  shun  the 
occasions  of  so  dangerous  a  vice.  Be  diligent  in  the 
duties  of  your  calling,  and  daily  commit  yourselves  to 
divine  protection. 

Let  the  professors  of  religion  decline  those  liberties 
which  might  dishonour  their  character,  wound  religion,  or 
embolden  the  licentious. 

To  conclude :  Think  not  that  drunkenness  is  the  only 
sin  that  endangers  men's  souls :  know  that  no  unrighteous 
man,  in  whatever  respect  he  is  such,  can  inherit  the  king- 
dom of  God. 

When  you  look  on  a  drunkard,  you  view  him  with  a 
kind  of  horror.  You  wonder  that  he  can  pursue,  with- 
out remorse,  a  course  so  destructive  of  health,  substance 
and  character,  and  so  fatal  to  his  soul;  and  that  neither 
the  warnings  of  others,  nor  his  own  experience,  nor  the 
admonitions  of  Scripture  can  have  any  effect  to  make  him 
wise.  But  turn  a  thought  on  yourself.  Is  there  no  ini- 
quity in   you  1     Consider,  that  every  allowed    and  cus- 


508  AN    EXPOSITION    OF    THE         Serm.  XXXIX. 

tomary  sin  excludes  from  heaven.  Perhaps  you  are  not 
intemperate :  but  if  you  are  unjust,  envious,  malicious, 
uncharitable,  impatient,  discontented,  or  in  any  respect 
vicious,  you  are  as  really  unfit  for  heaven,  as  the  drunk- 
ard. And  you  can  no  more  be  saved  without  repentance, 
than  he.  And  repentance  in  you  must  be  the  same 
thing  as  in  him.  It  must  be  a  change  of  heart  from  the 
love  of  sin  to  the  love  of  righteousness.  It  must  be  a 
renovation  in  the  spirit  of  the  mind,  a  renouncing  of  the 
old  man,  and  an  assuming  of  the  new. 

Think  not  yourself  unconcerned  in  a  discourse  of  this 
kind,  because  you  never  was  a  drunkard  ;  but  remember, 
that  the  same  gospel,  which  excludes  the  drunkard,  ex- 
cludes every  habitual  sinner  from  the  kingdom  of  heaven. 
While  you  wish  your  intemperate  neighbour  would  apply 
this  discourse,  apply  it  yourself.  While  you  wish  he 
would  amend  his  ways,  amend  your  own.  Keep  yourself 
from  your  iniquity,  and  lay  aside  that  sin  which  easily  be- 
sets you.  For  the  wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of  men. 


Chap.  V.  IS.  EPISTLE    TO    THE    EPHESIANS.  509 


SERMON  XL. 

Ephesians  v.  18. — Be  filled  with  the  Spirit. 

Intemperance,  though  generally  condemned  among  the 
heathens,  was  allowed  in  some  of  their  festival  solemnities. 
Lest  the  new  converts  in  Ephesus  should  retain  a  usage, 
which  had  been  deemed  a  part  of  religion,  the  Apostle 
gives  them  this  caution.  "  Be  not  drunk  with  wine  where- 
in is  excess."  In  opposition  to  being  filled  with  wine,  he 
exhorts  them  to  be  "  filled  with  the  Spirit." 

We  will  inquire, 

What  is  intended  by  the  Spirit.  What  is  implied  in  be- 
ing filled  with  the  Spirit.     And, 

By  what  means  we  may  obtain  this  privilege. 

I.  What  is  intended  by  the  Spirit,  is  our  first  in- 
quiry. 

The  word  Spirit  is  in  Scripture  used  in  various  senses ; 
for  a  human  soul,  an  angel,  the  Deity.  But  when  it  is 
used  indefinitely,  as  in  the  text,  we  are  in  most  instances 
to  understand  by  it  that  divine  person  who  by  way  of 
eminence  is  called  the  Holy  Spirit,  and  who  is  represented 
as  dwelling  in  the  hearts  of  good  men,  to  excite  in  them 
pure  affections  and  assist  them  in  religious  duties. 

"  The  Lord  our  God  is  one  Lord."  And  we  are  to 
admit  no  conceptions  of  him  inconsistent  with  his  unity. 
But  the  Scripture  speaks  of  a  threefold  distinction  in  the 
godhead,  under  the  name  of  Father,  Son  and  Spirit,  to 
each  of  which  it  ascribes  divine  and  personal  properties. 


510  AN    EXPOSITION    OF    THE  Sena.  XL. 

We  may  therefore  be  allowed  to  call  them  divine  persons, 
only  taking  care  that  we  entertain  no  ideas  repugnant  to 
the  unity  and  perfection  of  the  godhead. 

What  this  distinction  is,  we  cannot  comprehend.  It 
is  sufficient  that,  on  this  inscrutable  subject,  we  retain  the 
language  of  holy  writ,  and  speak,  not  in  the  words  which 
man's  wisdom  has  invented,  but  in  the  words  which  the 
Holy  Ghost  has  taught. 

The  gospel  represents  each  of  these  divine  persons  as 
sustaining  a  distinct  part  in  the  economy  of  our  salvation. 
"  We  have  access  to  God,  through  Christ,  by  the  Spirit." 
The  plan  of  man's  redemption  originated  with  the  Father, 
who  gave  his  only  begotten  Son,  that  we  might  live 
through  him.  The  execution  of  this  plan  is  committed 
to  the  Son,  who,  being  manifested  in  our  flesh,  gave  him- 
self up  to  suffer  death  for  our  sins,  and  afterward  arose 
from  the  dead  and  ascended  into  heaven,  where  he  makes 
intercession  for  us :  and,  when  the  time  for  the  continu- 
ance of  the  human  succession  shall  be  closed,  he  will  ap- 
pear to  administer  the  grand  affairs  of  the  final  judgment. 
The  Holy  Spirit  is  sent  forth  from  the  Father  to  apply 
the  redemption  which  Christ  has  purchased.  For  this 
end  he  convinces  men  of  sin,  renews  them  to  repentance, 
and  dwells  with  the  humble,  disposing  and  assisting  them 
to  the  duties  of  the  Christian  life. 

The  Son  of  God  is  now  on  the  right  hand  of  the 
majesty  in  heaven ;  there  he  intercedes  for  us,  receives 
and  offers  our  prayers  and  obtains  for  us  the  remission  of 
our  sins,  in  virtue  of  his  sacrifice  once  offered  on  the  cross. 

The  Spirit  dwells  with  believers  to  lead  them  into 
truth,  help  their  infirmities,  strengthen  their  good  resolu- 
tions, and  preserve  them  unto  salvation. 

The  Son  is  our  high  priest  appearing  for  us  in  the  tem- 
ple of  God  and  offering  incense  with  our  prayers.     The 


Chap.  V.  18.  EPISTLE    TO    THE    EPHESIANS.  511 

Spirit  is  our  comforter  and  helper  to  work  in  us  accord- 
ing to  God's  good  pleasure. 

As  Christians  are  called  "  the  temples  of  the  Holy 
Ghost,"  who  is  said  to  "  dwell  in  them ;"  so  when  they 
are  exhorted  to  be  "filled  with  the  Spirit,"  that  divine 
Spirit  which  in  true  believers  is  the  principle  of  holiness, 
strength  and  comfort,  must  doubtless  be  intended. 

God,  in  regard  of  his  essential  and  providential  pres- 
ence, is  "  above  all,  through  all  and  in  us  all."  "  He  be- 
sets us  before  and  behind ;  he  possesses  our  reins." 
Something  therefore  very  different  from  this  must  be 
intended,  when  we  are  exhorted  to  be  "  filled  with  the 
Spirit."  The  phrase  must  respect  some  moral  and  holy 
influence. 

The  manner  in  which  the  Spirit  operates  on  the  hu- 
man mind,  we  can  no  more  explain,  than  we  can  explain 
the  operations  of  nature  in  the  production  of  vegetable 
fruits,  or  in  the  formation  of  animal  bodies.  But  as  ob- 
servation teaches  us  the  latter,  so  revelation  assures  us  of 
the  former.  If  we  believe  that  God  is  a  perfect  being, 
we  must  believe  that  he  can  influence  the  souls  which  he 
has  made,  in  a  manner  agreeable  to  the  natures  which  he 
has  given  them. 

The  Spirit  was  granted  to  the  apostles  in  an  extraordi- 
nary measure :  they  were  sent  forth  to  preach  a  religion 
which  contained  many  wonderful  doctrines ;  a  religion 
which  was  in  many  respects  opposite  to  the  common 
opinions  and  prejudices  of  Jews  and  Heathens;  a  religion 
which  crossed  the  corrupt  humours  of  men;  a  religion 
destitute  of  secular  support,  and  likely  to  be  persecuted  by 
the  powers  of  the  world.  This  religion  they  were  to 
propagate  among  the  nations  of  the  earth,  whose  languages 
were  as  diverse  as  their  sentiments.  In  order  to  a  suc- 
cessful execution  of  this  arduous  commission,  it  was  neces- 


512  AN    EXPOSITION    OF    THE  Serin.  XL. 

sary,  that  they  should  be  inspired  with  the  knowledge  of 
divine  mysteries;  that  they  should  be  secured  from  capi- 
tal mistakes  in  communicating  their  heavenly  doctrines ; 
that  they  should  be  endued  with  the  gift  of  tongues,  so 
as  to  preach  intelligibly  to  all  men ;  that  they  should  be 
furnished  with  a  power  to  work  miracles  in  confirmation 
of  the  religion  which  they  preached  ;  and  that  they  should 
be  divinely  supported  under  all  the  trials  which  attended 
their  work.  Accordingly  we  find,  that  they  were  filled 
with  miraculous  gifts  and  powers;  and  that,  in  conse- 
quence of  their  supernatural  endowments,  they  propagated 
the  gospel  with  surprising  success.  And  many  expressions 
concerning  the  bestowment  of  the  Spirit  have  special 
reference  to  these  miraculous  gifts. 

These  extraordinary  operations  were  to  continue  only 
for  a  season,  until  the  Christian  church  was  established, 
and  the  written  revelation  was  completed.  The  Apostle 
says,  "  Whether  there  be  prophecies,  they  shall  fail ; 
whether  there  be  tongues,  they  shall  cease  ;  whether  there 
be  knowledge,"  supernaturally  communicated,  "it  shall 
vanish  away." 

Even  in  the  apostolic  age,  it  was  not  every  preacher, 
who  received  his  knowledge  by  inspiration.  Timothy  is 
directed  to  hold  fast  the  form  of  sound  words,  which  he  had 
heard  from  the  apostles,  and  to  give  attendance  to  reading, 
that  he  might  rightly  understand,  and  wisely  divide  the 
word  of  truth.  The  gospel  itself  has  taught  us,  that  no 
additional  revelations  are  to  be  made ;  and  that  whoso- 
ever shall  presume  to  preach  another  gospel,  or  add  to 
this  which  we  have  received,  shall  bring  on  himself  the 
curses  written  in  it. 

But  though  miraculous  gifts  have  ceased,  still  there  is 
an  internal  influence  of  the  Spirit  common  to  this  and  all 
ages  of  the  Christian  church.     Our  Saviour  promises  his 


Chap.  V.  18.  EPISTLE    TO    THE    EPHESIANS.  513 

disciples  the  Spirit  to  abide  with  them  for  ever.  He 
represents  the  Father  as  giving  the  Spirit  to  every  one 
who  asks  it.  And  it  is  the  character  of  all  true  Chris- 
tians, that  they  have  the  Spirit,  are  led  by  it  and  walk  in 
it.  Such  expressions  must  intend  some  heavenly  influence 
very  different  from  immediate  inspiration  and  miraculous 
gifts.  A  man  might  have  these  gifts  of  the  Spirit,  and 
yet  be  a  stranger  to  its  renewing  influence;  might  proph- 
esy, speak  with  tongues,  abound  in  knowledge  and  by 
faith  remove  mountains,  and  yet  be  nothing  in  religious 
estimation.  Among  the  workers  of  iniquity,  whom  Christ, 
at  the  last  day,  will  reject,  many  will  plead,  that  in  his 
name  they  have  cast  out  devils  and  done  other  wonderful 
works.  When  therefore  the  Apostle  exhorts  believers  to 
be  filled  with  the  Spirit,  in  opposition  to  being  filled  with 
wine,  he  must  mean,  that  they  should  seek  that  holy  in- 
fluence, which  forms  the  mind  to  a  meetness  for  the  king- 
dom of  heaven. 

I  would  add ;  by  the  Spirit  we  may  understand  those 
holy  tempers  which  are  called  "  the  fruits  of  the  Spirit," 
in  opposition  to  "the  works  of  the  flesh."  The  latter  are 
"  uncleanness,  hatred,  variance,  wrath,  strife,  drunkenness, 
revellings  and  such  like."  The  former  are  "  love,  joy, 
peace,  long-suffering,  gentleness,  meekness,  fidelity  and 
temperance."  Christians  are  directed  to  abound  in  love, 
hope  and  every  good  work ;  to  be  filled  with  the  fruits 
of  righteousness  and  with  the  knowledge  of  God's  will ; 
to  grow  in  grace,  and  build  themselves  up  on  their  most 
holy  faith,  adding  to  it  virtue,  knowledge,  temperance, 
patience,  godliness,  brotherly  kindness  and  charity,  till  all 
these  things  abound  in  them.  As  these  are  the  fruits  of 
the  Spirit,  so  to  be  filled  with  them  is  to  be  filled  with  the 
Spirit.  And  these  are  principally  intended  by  the  Spirit 
in  our  text.     We  proceed  to  show, 

65 


514  AN    EXPOSITION    OF    THE  Serm.  XL. 

II.   What  is  implied  in  being  filled  with  the  Spirit. 

1.  This  supposes,  what  the  gospel  uniformly  teaches, 
our  dependence  on  the  grace  of  God  in  the  religious  life. 
Though  we  are  moral  and  intelligent  beings,  yet  such  is 
the  depravity  of  our  nature,  that  "  we  are  not  sufficient 
of  ourselves  to  think  any  thing,  as  of  ourselves,  but  our 
sufficiency  is  of  God."  Paul  confesses,  "  By  the  grace 
of  God  I  am  what  I  am ;  I  laboured  abundantly,  yet  not 
I,  but  the  grace  of  God  which  is  with  me." 

2.  The  expression  implies,  that  there  is  a  supply  of 
the  Spirit  for  them  who  seek  it.  It  hath  pleased  the 
Father,  that  in  Christ  all  fulness  should  dwell,  and  of  his 
fulness  we  may  all  receive  grace  for  grace  ;  grace  sufficient 
for  us,  grace  which  is  made  perfect  in  our  weakness. 

3.  It  farther  imports  an  actual  participation  of  such 
measures  of  grace  as  are  competent  to  the  exigencies  of 
the  Christian  life. 

It  is  the  office  of  the  Spirit,  to  transform  us  by  the  re- 
newing of  the  mind,  to  carry  on  the  work  of  sanctification 
in  us,  to  secure  us  against  temptations,  to  preserve  us 
from  apostacy,  to  comfort  us  in  afflictions,  to  assist  us  in 
prayer,  to  seal  us  unto  the  day  of  redemption,  to  witness 
with  our  spirits  that  we  are  the  children  of  God.  When 
we  are  filled  with  the  Spirit,  we  enjoy  his  influences  in 
these  various  respects. 

We  are  to  ask  large  communications  of  grace.  Among 
real  Christians  there  are  different  degrees  of  holiness, 
constancy,  zeal,  and  hope.  Some  under  the  same  means 
make  greater  attainments ;  and  some  with  the  same  holy 
attainments  have  greater  comforts  than  others.  All  should 
seek  such  a  fulness  of  the  Spirit,  as  to  rise  more  and  more 
above  their  infirmities,  imperfections,  and  fears,  and  to 
abound  more  and  more  in  purity,  peace,  and  joy. 

This  fulness  implies  a  steady  enjoyment  of  the  Spirit. 


Chap.  V.  18.  EPISTLE    TO    THE    EPHESIANS.  515 

As  we  are  always  dependent  on  the  influence  of  Provi- 
dence for  the  support  and  comfort  of  the  natural  life,  so 
we  are  always  dependent  on  the  influence  of  grace  for  the 
preservation  of  the  religious  life,  and  for  those  hopes  and 
joys  which  spring  from  it.  The  Apostle  says,  "  I  am  cru- 
cified with  Christ ;  nevertheless  I  live ;  yet  not  I,  but 
Christ  liveth  in  me ;  and  the  life  which  I  live  in  the  flesh, 
I  live  by  the  faith  of  the  Son  of  God."  We  should  not 
content  ourselves  with  occasional  good  frames,  but  desire 
grace,  that  we  may  walk  worthy  of  the  Lord  to  all  pleas- 
ing, and  be  fruitful  in  every  good  work. 

The  expression  farther  implies  grace  to  help  in  time  of 
need.  The  Christian  in  his  course  of  probation  expe- 
riences a  variety  of  trials ;  he  passes  through  prosperity 
and  adversity ;  he  meets  with  temptations  from  without, 
and  oppositions  from  within.  He  is  sometimes  in  dark- 
ness and  fear,  and  sometimes  in  light  and  joy.  In  this 
variety  of  circumstances,  he  needs  grace  to  help.  It  con- 
cerns him  therefore  to  keep  near  to  God,  and  to  maintain 
daily  intercourse  with  him,  that  he  may  receive  grace 
suitable  to  his  condition  and  adequate  to  his  wants. 

This  fulness  imports  growth  in  holiness.  As  the  Spirit 
is  given  to  carry  on  the  work  of  sanctification  in  the  soul, 
so  one  who  is  filled  with  it  will  be  full  of  goodness,  full 
of  every  virtuous  temper  and  work.  It  is  vain  to  pretend, 
that  we  have  the  presence  of  the  Spirit  further  than  we 
bring  forth  his  holy  fruits. 

4.  I  would  observe ;  this  fulness  of  the  Spirit  is  op- 
posed to  excess :  to  all  irregularity,  wildness  and  extrava- 
gance, as  well  as  to  gross  palpable  vice.  The  divine 
operations  on  the  minds  of  Christians  are  calm  and 
rational,  tending  not  to  confusion,  but  to  peace. 

As  God  has  given  us  a  complete  revelation,  it  cannot, 
in  the  present  day,  be  a  work   of  the  Spirit  to  communi- 


516  AN    EXPOSITION    OF    THE  Serm.  XL. 

cate  new  revelations,  but  to  direct  us  in  the  use  of  that 
which  we  have.  Nothing,  therefore  is  to  be  regarded  as 
a  dictate  of  the  Spirit,  which  contradicts,  or  goes  beyond 
that  which  is  written.  By  this  we  must  try  every  spirit, 
whether  it  be  of  God.  By  this  only  can  we  distin- 
guish the  divine  influence  from  the  delusions  of  fancy,  or 
the  suggestions  of  Satan.  We  are  not  to  suppose  this  in- 
fluence to  be  perceptible  immediately  and  by  itself:  its 
correspondence  with  the  word  of  truth  is  the  evidence  by 
which  we  know  its  divinity.  In  its  ordinary  operations  it 
is  "  the  spirit  of  a  sound  mind."  It  disturbs  not,  but  as- 
sists the  sober  exercise  of  reason.  Paul  says  to  the  Co- 
rinthians, "  The  spirits  of  the  prophets  are  subject  to  the 
prophets."  Many  in  the  Corinthian  church  had  run  into 
great  excess  in  their  worshipping  assemblies.  They  either 
unauthorized  assumed  the  business  of  preaching,  or  con- 
ducted it  in  a  reprehensible  manner.  Several  would 
speak  at  once,  confounding  and  interrupting  one  another. 
Such  as  could  speak  in  unknown  tongues  preferred 
these  to  plain  edifying  language.  In  the  multitude  of 
speakers,  their  worship  was  protracted  to  an  unreasonable 
length.  The  Apostle  reproves  these  disorders.  He  says, 
if  a  stranger  should  come  into  their  assemblies,  he  would 
think  they  were  mad.  He  instructs  them,  that  not  every 
private  Christian,  but  the  prophets  only  should  speak  in 
the  church ;  that  these  should  speak  by  course,  one  after 
another,  and  not  more  than  two  or  three  in  the  same  meet- 
ing ;  that  they  should  utter  with  the  tongue  words  easy 
to  be  understood,  that  so  all  may  learn  and  be  com- 
forted. 

Some  in  excuse  for  their  extravagances,  would  plead, 
that  they  were  under  an  uncontrollable  operation  of  the 
Spirit,  that  they  had  no  command  of  their  tongues,  that 
their  zeal  boiled  with   a  fervour   which  must  have   vent. 


Chap.  V.  18.  EPISTLE    TO    THE    EPHESIANS.  517 

But  the  Apostle  tells  them,  the  Spirit  never  urges  men 
to  excess,  or  dispossesses  them  of  the  power  of  self- 
government.  "  The  spirits  of  the  prophets  are  subject  to 
the  prophets ;  for  God  is  not  the  author  of  confusion,  but 
of  peace,  as  in  all  churches  of  the  saints." 

This  we  should  always  bear  in  mind,  that  the  opera- 
tions of  the  Spirit  are  consonant  to  sound  and  sober  rea- 
son ;  and  the  more  one  is  filled  with  the  Spirit,  the  farther 
is  he  removed  from  every  irregularity  of  temper,  excess 
of  passion,  and  indecency  of  behaviour. 

The  good  Christian  feels  a  concern  for  the  honour  of 
the  gospel  and  the  salvation  of  his  fellow-sinners.  But  if, 
under  pretence  of  godly  zeal,  the  private  Christian,  or  the 
youthful  convert  assumes  the  public  teacher,  he  wanders 
from  his  place,  he  runs  to  excess,  he  stretches  himself  be- 
yond his  line ;  and  this  irregularity  is  not  a  fruit  of  the 
Spirit,  but  a  work  of  the  flesh. 

A  true  Christian  desires  to  see  greater  purity  in  the 
church.  But  if  his  zeal  urges  him  to  withdraw  from  the 
church,  instead  of  labouring  to  reform  it ;  this  is  an  ex- 
cess; and  this  operation  of  his  zeal  is  from  the  spirit 
of  the  world,  not  from  the  Spirit  of  God. 

The  sinner  under  convictions  has  a  deep  sense  of  guilt 
and  danger,  and  an  ardent  desire  to  escape  eternal  wrath. 
But  if  he  falls  into  horrible,  despairing  apprehensions  of 
his  state,  this  is  an  excess ;  for  the  gospel  sets  hope  be- 
fore him.  His  convictions  may  be  from  the  Spirit ;  but 
his  despondency  proceeds  from  some  other  cause. 

The  awakened  sinner  gives  himself  much  to  prayer; 
and,  as  far  as  he  is  influenced  by  the  Spirit,  he  prays  with 
deep  humility  and  earnest  desire,  and  he  seeks  silent  re- 
tirement. Now  if,  instead  of  repairing  to  his  closet  and 
pouring  out  his  heart  before  God  in  secret,  he  goes  into 
the  highways  and  fields,  and  utters  his  prayers  with  noisy 


518  AN    EXPOSITION    OF    THE  Serrri.  XL. 

vociferations,  he  is  filled  with  pride,  not  with  the  Spirit ; 
for  in  such  prayers  there  is  excess.     I  proceed  to  show, 

III.  What  we  are  to  do,  that  we  may  be  filled  with  the 
Spirit. 

This  the  Apostle  enjoins  as  a  matter  of  duty.  We  are 
required  to  "  have  grace,  that  we  may  serve  God  accep- 
tably." It  is  usual  in  Scripture  to  command  as  duty,  the 
same  things  which  are  promised  as  a  privilege,  because  in 
order  to  our  receiving  the  promise,  there  are  means  to  be 
applied.  God  promises,  "  A  new  heart  will  I  give  you." 
And  he  also  commands,  "  Make  you  a  new  heart."  Con- 
version, though  a  gift  of  divine  grace,  is  a  gift  bestowed 
in  such  a  way  as  leaves  occasion  for  the  use  of  means. 

We  are  not  to  suppose  that  any  thing  done  by  us  de- 
serves the  influence  of  the  Spirit.  Whatever  connexion 
there  is  between  the  means  used  by  us,  and  the  benefits 
bestowed  upon  us,  it  is  a  connexion  founded  in  divine 
favour. 

Nor  are  we  to  suppose,  that  those  endeavours,  which 
are  the  means  of  obtaining  the  Spirit,  originate  from  our- 
selves. The  gospel  is  a  ministration  of  the  Spirit.  Where 
God  sends  the  former,  he  grants  the  latter.  And 
these  are  the  spring  of  all  the  good  thoughts,  desires  and 
resolutions  which  are  found  in  fallen  men.  Hence  the 
conversion  of  sinners  and  the  sanctification  of  believers 
are  as  really  owing  to  the  sovereign  grace  of  God,  as  if 
they  were  wrought  immediately,  without  any  endeavours 
of  ours.  We  are  to  acknowledge  the  grace  of  God  in 
such  a  sense  as  excludes  personal  worthiness ;  but  not  in 
such  a  sense  as  excludes  personal  obligation. 

That  we  may  be  filled  with  the  Spirit,  we  must  be  filled 
with  the  knowledge  of  God's  will.  The  new  man  is  re- 
newed in  knowledge.  He  is  begotten  by  the  word  of 
truth,  as  well  as  born  of  the  Spirit.     God  grants  the  Spirit 


Chap.  V.  18.  EPISTLE    TO    THE    EPHESIANS.  519 

in  the  hearing  of  faith.  Faith  comes  by  hearing,  and 
hearing  by  the  word  of  God. 

We  must  exercise  ourselves  in  serious  consideration ; 
for  it  is  by  this  that  knowledge  is  reduced  to  practice. 
We  must  contemplate  the  purity*  and  extent  of  God's 
law,  compare  ourselves  with  it,  and  judge  ourselves  by  it. 
We  must  attend  to  the  threatenings  and  promises  of  the 
gospel,  and  apply  them  as  far  as  they  are  pertinent  to  our 
character.  We  must  meditate  on  the  solemn  scenes  of 
futurity,  the  nature  and  necessity  of  repentance,  the  bound- 
less mercy  of  God,  and  the  marvellous  scheme  of  redemp- 
tion; and  thus  awaken  and  preserve  in  our  minds  an 
active  sense  of  the  important  things  of  religion. 

We  must  abstain  from  all  known  obstructions  of  the 
Spirit. 

When  the  Apostle  exhorts  us  to  be  filled  with  the 
Spirit,  he  warns  us  against  sensuality  and  excess.  When 
he  cautions  us  not  to  grieve  the  Spirit,  he  forbids  idleness, 
injustice,  clamour  and  evil  speaking. 

We  must  improve  with  particular  attention  those  sea- 
sons, when  conscience  is  awakened,  and  serious  purposes 
are  excited. 

Having  set  out  in  religion,  we  must  hold  on  our  way, 
and  look  to  ourselves  that  we  lose  not  the  things  which 
have  been  wrought  for  us. 

We  must  continue  instant  in  prayer.  "  God  will  be  in- 
quired of."     "  Ask  and  ye  shall  receive." 

We  must  give  ourselves  up  to  God  through  Christ, 
with  a  purpose  to  serve  him  constantly;  and  must  fre- 
quently renew  our  covenant  with  him,  humbling  ourselves 
for  past  transgressions,  and  seeking  grace  for  new  obe- 
dience.    Thus  we  may  hope  for  a  supply  of  the  Spirit. 

We  are  not  to  imagine,  that  the  evidence  of  conver- 
sion and  the  joy  of  salvation  will  come  suddenly.     We 


520  AN    EXPOSITION    OF    THE  Serm.  XL. 

are  directed  "  to  seek  for  glory  by  a  continuance  in  well 
doing,  and  to  give  diligence  for  the  full  assurance  of  hope 
to  the  end." 

The  joy,  which  comes  in  a  way  diverse  from  this,  is  not 
joy  in  the  Holy  Ghost,  but  the  joy  of  the  hypocrite. 
They  who  walk  in  the  comforts  of  the  Holy  Ghost,  are 
such  as  walk  in  the  fear  of  God. 


Chap.  V.  19.  EPISTLE    TO    THE    EPHESIANS.  521 


SERMON  XLL 

Ephesians  v.  19. — Speaking  to  yourselves  in  psalms,  and 
hymns,  and  spiritual  songs,  singing  and  making  melody 
in  your  hearts  to  the  Lord. 

The  heathens,  in  their  drunken  festivals  to  the  god  of 
wine,  used  to  celebrate  his  bounty  in  impure  and  wanton 
songs.  The  Ephesians  just  converted  from  Paganism,  the 
Apostle  instructs  in  a  more  rational  and  excellent  devo- 
tion. He  teaches  them  to  sing,  not  impure  but  spiritual 
songs ;  to  direct  their  devotion,  not  to  the  imaginary  god 
of  wine,  but  to  the  Lord  of  nature  and  giver  of  all  things  ; 
to  sing,  not  with  wild  and  wanton  airs,  but  with  the  mel- 
ody of  the  heart;  and  so  to  conduct  this  branch  of  wor- 
ship, that  they  may  not  corrupt,  but  comfort  and  edify 
one  another. 

Similar  to  our  text  is  the  Apostle's  instruction  to  the 
Colossians.  "  Let  the  peace  of  God  rule  in  your  hearts, 
to  which  ye  are  called  in  one  body,  and  be  ye  thankful. 
Let  the  word  of  Christ  dwell  in  you  richly  in  all  wisdom, 
teaching  and  admonishing  one  another  in  psalms  and  hymns 
and  spiritual  songs,  singing  with  grace  in  your  hearts  to 
the  Lord." 

I.  The  singing  of  psalms  is  here  enjoined  as  a  sacred 
branch  of  social  worship. 

We  are  to  glorify  God  in  our  bodies  and  in  our  spirits. 
To  him  we  are  to  consecrate  the  use  of  all  our  powers. 
And  there  is  the  same  reason  why   the  musical,  as  any 

66 


522  AN    EXPOSITION    OF    THE  Serm.  XLI. 

other  faculty,  should  be  employed  in  his  service.  We 
are  wonderfully  made;  and  the  capacity  of  uttering  a 
tuneful  variety  of  sounds,  is  not  the  smallest  wonder  in 
our  formation.  To  him  by  whose  wisdom  we  are  thus 
curiously  organized  our  praise  should  be  directed.  "  I 
will  sing,"  says  David,  "  and  give  praise  with  my  glory." 
The  faculty  of  speech,  next  to  reason,  is  the  glory  of  man. 
Praise  is  the  most  excellent  part  of  divine  worship. 
As  charity  is  greater  than  faith  and  hope,  because  in  hea- 
ven these  will  cease,  but  that  will  never  fail ;  so  praise  is 
superior  to  humiliation  and  prayer,  because  these  belong 
only  to  the  present  state,  but  that  is  the  devotion  of  hea- 
ven. There  our  sins  and  temptations  will  no  more  molest 
us ;  our  souls  will  be  purified  from  present  corruptions ; 
our  desires  will  be  satisfied  and  our  wants  supplied;  and 
all  our  mournful  petitions  will  be  changed  into  songs  of 

joy- 
That  psalmody  was  an   instituted  part  of  worship  in 

the  Jewish  church  is  evident  from  the  many  devout  songs 

and  psalms  composed  by  divine   inspiration   for   religious 

uses,  some  of  which  were  sung,  not  only   by  particular 

persons   in  their  private  worship,  but  also  by  the  whole 

assembly  of  Israel. 

From  the  days  of  David,  when  the  order  of  divine 
worship  was  more  regularly  settled,  than  it  had  been  be- 
fore, there  was  a  select  number  of  singers,  instructed  and 
supported  at  the  public  expense,  whose  office  it  was 
to  set  forward  and  preside  over  this  branch  of  worship. 

In  the  book  of  Psalms,  frequent  exhortations  to  sing 
praises  to  God  are  addressed  to  all  nations  of  the  earth, 
as  well  as  to  the  congregation  of  Israel.  Hence  it  ap- 
pears, that  this  was  not  a  ceremony  peculiar  to  the  Mosaic 
dispensation,  but  an  ordinance  designed  for  universal  and 
perpetual    use.     This   is   distinguished   from    ceremonial 


Chap.  V.  19.  EPISTLE    TO    THE    EPHESIANS.  523 

rites  by  special  marks  of  superiority.  "  I  will  praise  the 
name  of  God  with  a  song,  and  magnify  him  with  thanks- 
giving. This  also  shall  please  the  Lord  better  than  an  ox 
or  bullock,  that  hath  horns  and  hoof." 

In  the  New  Testament  we  find  the  same  evidence  that 
psalmody  is  an  ordinance  of  Christ,  as  we  find  in  the  Old 
Testament,  that  it  was  an  ordinance  of  Moses.  When 
Jesus  with  his  train  was  descending  from  the  mount  of 
Olives  to  attend  the  passover  at  Jerusalem,  the  whole  mul- 
titude of  his  disciples  praised  God  with  a  loud  voice,  say- 
ing, "  Blessed  be  the  king  that  cometh  in  the  name  of  the 
Lord,  Hosanna  in  the  highest."  After  the  celebration  of 
the  holy  supper,  our  Lord  with  his  disciples  "sang  an 
hymn."  Paul  and  Silas,  confined  in  prison,  "  sang  praises 
to  God  at  midnight."  The  Apostle  exhorts  the  churches 
to  maintain  this  branch  of  worship,  and  gives  them  in- 
structions for  the  decent  and  edifying  performance  of  it. 
This  was  continued  in  Christian  assemblies  after  the  apos- 
tolic age.  The  early  fathers  exhort  those  who  sing  in 
divine  worship,  "  to  make  melody  in  their  hearts,  rather 
than  with  their  voices."  Some  heathen  writers  say,  "  It 
was  a  custom  among  the  Christians  to  assemble  on  a  cer- 
tain day,  and  sing  hymns  unto  Christ,  as  unto  God." 

We  may  add,  the  church  in  heaven  is  represented  as 
worshipping  God  with  this  exercise.  "  The  living  creatures 
and  the  elders  fall  down  before  the  Lamb,  and  sing  a  new 
song." 

The  several  passions  of  the  soul  have  each  its  peculiar 
language,  and  give  some  distinguishing  notes  to  the  voice. 
These  different  notes  excite  in  the  mind  the  passions  which 
they  represent.  There  is  such  a  connexion  between 
sounds  and  passions,  that  they  become  by  turns  the  causes 
of  each  other.  There  are  certain  instrumental  sounds, 
which   inspire   with   ardour   and   resolution;  and   others 


524  AN    EXPOSITION    OF    THE  Serm.XLI. 

which  melt  and  dissolve.  Much  greater  effects  may  be 
produced  by  the  living  sound  of  human  voices,  harmoni- 
ously combined  in  singing  those  sacred  songs,  which  are 
filled  with  sentiments  of  piety  and  devotion.  The  power 
of  music  to  transport  the  soul  we  have  all  experienced ; 
and  its  effect  is  strongly  expressed  by  the  prophet,  when, 
describing  the  heavenly  inhabitants  as  singing  their  changes 
in  divine  worship  and  crying  one  to  another,  "  Holy,  holy, 
holy  Lord  God  Almighty,"  he  says,  "  The  posts  of  the  door 
moved  at  the  voice  of  him  that  cried,  and  the  house  was 
filled  with  smoke."     I  proceed, 

II.  To.  consider  the  matter  or  subject  of  our  singing. 
This  the  Apostle  expresses  by  psalms,  hymns  and  spiritual 
songs. 

By  psalms  is  doubtless  intended  that  collection  of  sacred 
poems,  which  passes  under  this  name,  and  is  one  of  the 
canonical  books  of  Scripture.  By  hymns  may  be  de- 
signed other  poetical  compositions  of  Scripture,  as  the 
songs  of  Moses,  Hannah,  Zachariah,  Simeon  and  others. 
By  spiritual  songs  may  be  meant  those  pious  and  devout 
songs,  which  in  that  age  were  composed  by  prophets  and 
holy  men  in  the  church,  under  the  immediate  influence  of 
the  Spirit.  That  there  was  such  a  spiritual  gift  in  the 
apostolic  age  is  evident  from  several  passages  in  the  14th 
chapter  of  First  Epistle  to  the  Corinthians  ;  "  I  will  pray 
with  the  Spirit,  and  I  will  pray  with  the  understanding 
also :  I  will  sing  with  the  Spirit,  and  I  will  sing  with  the 
understanding  also."  "When  ye  come  together,  every 
one  of  you  hath  a  psalm,  hath  a  doctrine,  hath  a  tongue, 
hath  a  revelation." 

Under  the  Mosaic  dispensation,  there  were  certain 
songs  or  psalms,  statedly  used  in  the  temple  worship. 
On  special  occasions  new  songs  were  composed  by  holy 
men    under  divine  influence,   and   delivered  to  the  chief 


Chap.   V.  19.  EPISTLE    TO    THE    EPHESIANS.  525 

musician  to  be  set  to  music,  and  sung  in  the  congregation. 
In  the  early  Christian  church  the  practice  was  the  same. 
Spiritual  songs  composed  occasionally  were  admitted 
among  the  psalms  and  hymns  of  the  Old  Testament. 

The  matter  which  we  sing  should  be  accommodated 
to  the  occasion  of  the  worship.  In  ordinary  cases  we 
may  sing  any  psalm  suited  to  the  general  purpose  of  devo- 
tion. In  special  cases  we  should  select  those  which  best 
correspond  with  the  aspects  of  providence. 

In  this  gospel  age  our  psalmody  ought  not  to  be  cou- 
fined  to  that  small  portion  of  Scripture,  which  is  called 
"the  Book  of  Psalms."  We  may  take  spiritual  songs 
from  the  New  Testament,  as  well  as  from  the  Old.  The 
matter  of  our  psalmody  must  be  formed  agreeably  to  the 
sacred  oracles ;  but  we  need  not  be  restricted  to  any  one 
part  of  Scripture.  The  apostle's  direction  is  "  Let  the 
word  of  christ  dwell  in  you  richly  in  all  wisdom,  teaching 
and  admonishing  one  another  in  spiritual  songs." 

If  in  the  days  of  David  it  was  thought  necessary,  that 
on  extraordinary  occasions,  a  new  song  should  be  sung, 
surely  now  we  may  sing  some  new  songs  on  the  glorious 
occasion  of  the  gospel.  If  the  temporal  deliverances 
vouchsafed  to  the  people  of  Israel,  were  the  subject  of 
their  public  praise,  much  more  should  the  great  salvation 
purchased  by  the  Son  of  God  be  the  subject  of  ours. 
And  doubtless  it  is  more  proper  to  celebrate  this  in  the 
plain  language  of  the  gospel,  than  in  the  obscure  diction 
of  prophecy.  The  church  in  heaven  sing  a  new  song, 
not  only  the  song  of  Moses,  but  also  that  of  the  Lamb. 

As  new  songs  were  sung  in  the  Jewish  church,  so  they 
were  set  to  new  tunes.  They  were  first  committed  to 
the  chief  musician,  that  he  might  adapt  to  the  subjects 
the  music  in  which  they  were  to  be  sung.  There  was  a 
variety  in  the  tunes,  as  well  as  psalms,  to  enliven  the  de- 


526  AN   EXPOSITION    OF   THE  Serm.  XLI. 

votion  of  the  heart.  Such  is  our  frame  that  a  sameness 
of  sound  flattens  on  the  ear. 

III.  We  are  directed  to  sing,  making  melody  ;  to  sing 
with  the  understanding  ;  to  teach  and  admonish  one  an- 
other with  spiritual  songs ;  to  do  all  things  decently  and  in 
order. 

The  use  of  music  in  social  worship  is  to  assist  and  en- 
liven the  devotion  of  the  heart.  And  when  the  music  is 
performed  with  melody  of  sound,  exactness  of  time  and 
harmony  of  voices,  it  greatly  contributes  to  this  end. 
But  a  confused  and  grating  discord  of  harsh  and  untutored 
voices,  instead  of  kindling,  chills  the  spirit  of  devotion  and 
damps  the  ardour  of  the  soul. 

Singing  cannot  be  performed  to  edification  and  comfort 
without  skill.  "  Play  skilfully,"  says  the  psalmist.  The 
singers  in  the  Jewish  worship  "  made  one  sound."  They 
kept  time  as  exactly  as  if  their  voices  were  all  melted  into 
one.  For  this  purpose  they  were  placed  together  in  a 
collected  body.  Upon  that  grand  solemnity,  when  Solo- 
mon brought  up  the  ark  from  the  city  of  David  and  set  it 
in  the  holy  place,  the  Levites,  who  were  the  singers, 
stood  at  the  east  end  of  the  altar,  and  with  them  the  priests 
sounding  with  trumpets ;  and  the  trumpeters  and  the  sing- 
ers were  as  one  to  make  one  sound. 

Care  was  taken  that  the  singers  should  be  well  instructed. 
The  chief  of  the  Levites,  by  David's  order,  "  appointed 
some  of  their  brethren  to  be  singers."  They  selected 
such  as  they  found  most  capable  of  that  service.  And 
these  were  put  under  skilful  instructors.  "  The  sons  of 
Heman  were  under  the  hands  of  their  father  for  song  in 
the  house  of  the  Lord."  And  they  with  their  brethren 
"  were  instructed  in  the  songs  of  the  Lord,  and  were  all 
cunning."  And  Chenaniah,  the  chief  of  the  Levites,  "  in- 
structed in  song  because  he  was  skilful." 


Chap.  V.  19.  EPISTLE    TO    THE   EPHESIANS.  527 

When  the  Levites  sang  in  divine  worship,  they  were 
led  by  a  principal  musician,  "who  was  over  the  song." 
It  is  said,  "  The  master  of  the  song,"  or  carriage,  "  was 
with  the  singers."  Some  say,  he  carried  or  conducted 
the  song,  and  gave  all  the  singers  the  time  by  a  motion  of 
his  hand.  Hence  their  voices  were  "  as  one  to  make  one 
sound." 

We  may  form  some  conception  of  the  solemnity  with 
which  the  temple  worship  among  the  Jews  was  conducted, 
by  those  allusions  to  it,  which  we  find  in  the  book  of  the 
Revelation.  St.  John,  describing  the  heavenly  worship, 
says,  "  The  four  living  creatures  or  cherubim,  and  the 
four  and  twenty  elders  fell  down  before  the  Lamb,  having 
every  one  of  them  golden  harps,  and  they  sang  a  new 
song."  As  soon  as  they  struck  the  song,  he  says,  "  I  be- 
held, and  I  heard  the  voice  of  many  angels  round  about 
the  throne,  and  the  four  cherubim  and  the  elders,  saying 
with  a  loud  voice,  Worthy  is  the  Lamb  that  was  slain." 
No  sooner  had  the  multitude  of  angels  joined  their  voices, 
than  all  nature  was  tuned  to  harmony,  and  creation  was 
one  universal  concert,  like  the  whole  congregation  of  Israel 
joining  with  the  priests  and  Levites  in  the  songs  of  the 
temple.  "  Every  creature  in  heaven,  and  earth,  and  un- 
der the  earth,  heard  I  saying,  Blessing,  and  glory,  and 
honour,  and  power  be  unto  him  that  sitteth  on  the  throne, 
and  to  the  Lamb  for  ever  and  ever."  "  And  the  four 
cherubim  said,  Amen."  They  made  a  solemn  pause  in 
the  music.  Whereupon  the  four  and  twenty  elders  fell 
prostrate  before  the  throne  in  humble  adoration.  This 
alludes  to  a  custom  in  the  temple  worship  of  making 
pauses  in  the  singing.  The  Jewish  writers  say,  that  in 
each  psalm  were  made  three  intermissions,  during  which 
the  trumpets  continued  the  sound;  and  then  the  people 
fell  down  and  worshipped. 


528  AN   EXPOSITION    OF    THE  Serm.  XLI. 

John  represents  this  new  song  in  the  heavenly  temple, 
as  being  several  times  repeated  with  little  variety.  Here 
is  a  manifest  allusion  to  the  manner  of  singing  in  the  temple. 
When  the  chief  singers  began  the  song,  the  chosen  choir, 
standing  near  them,  round  about  the  altar,  struck  in  with 
them.  And  certain  emphatical  parts  of  the  song  were  re- 
peated. In  these  repetitions  the  assembly  joined  their 
voices.  That  such  repetitions  were  usual  in  the  temple 
music,  is  evident  from  the  manner  in  which  sundry  psalms 
are  composed. 

It  appears,  that  this  branch  of  worship  in  the  Jewish 
church  was  conducted  with  great  order  and  solemnity; 
and  the  frequent  allusions  to  it  in  the  New  Testament 
show,  that  it  is  still  of  equal  importance,  and  ought  to  be 
conducted,  not  indeed  with  all  the  same  ceremonies,  but 
with  equal  seriousness  and  devotion.  This  letids  me  to 
observe, 

IV.  That  in  singing  we  must  "  make  melody  in  our 
hearts  to  the  Lord.'''' 

If  the  singing  is  a  part  of  religious  worship,  then  this, 
as  well  as  our  prayers,  must  be  directed  to  God. 

We  must  sing  in  obedience  to  his  command ;  with  a 
sense  of  his  presence;  with  hearts  disposed  for  his  ser- 
vice ;  with  affections  corresponding  to  the  matter  of  the 
psalm.  If  the  subject  be  a  petition,  confession,  thanks- 
giving, or  adoration,  our  hearts  must  harmonize  with  it 
and  beat  time  to  it.  When  we  make  a  psalm  of  our  own, 
and  offer  it  to  God  with  suitable  sentiments,  then  we 
"  sing  with  grace  in  our  hearts  to  the  Lord."  The  mel- 
ody of  the  heart  is  the  consent  of  all  the  powers  and  af- 
fections of  the  soul  in  the  service  of  God. 

We  must  sing  with  a  spirit  of  benevolence,  peace  and 
condescension  to  one  another,  and  to  all  men.  "  When 
ye  stand  praying,"  says  our   Lord,  "  forgive,  if  ye  have 


Chap.  V.  19.  EPISTLE    TO    THE    EPHESIANS.  529 

ought  against  any  man."  We  must  do  the  same  when  we 
stand  singing.  We  must  bring  into  the  worship  of  God, 
into  our  songs,  as  well  as  prayers,  a  social,  meek  and 
quiet  spirit.  "  Speak  to  yourselves,"  or  to  one  another, 
"  in  psalms,  and  let  the  peace  of  God  rule  in  your  hearts. 
Teach  and  admonish  one  another  in  spiritual  songs,  sing- 
ing with  grace  in  your  hearts  to  the  Lord."  We  sing 
with  grace  and  melody,  when  our  devout  affections  charm 
down  our  earthly  passions,  quiet  their  tumults,  compose 
all  jarring  discords,  all  discontents,  anxieties,  envies  and 
jealousies,  and  smooth  the  soul  into  peace  and  joy. 

One  end  of  social  worship,  and  particularly  of  singing, 
is  to  improve  a  friendly  and  benevolent  temper.  "Be 
like-minded  one  toward  another  according  to  Christ  Jesus, 
that  ye  may  with  one  mind  and  one  mouth  glorify  God." 
Can  we  join  our  voices  in  singing  the  same  spiritual  songs 
to  the  same  universal  Parent,  and  at  the  same  time  forget 
our  mutual  relation,  and  our  obligation  to  mutual  love  ? 
In  the  music  itself  there  is  something  adapted  to  promote 
a  kind  and  social  disposition.  The  harmonious  coinci- 
dence, the  sweet  symphony  of  different  voices  teaches 
our  hearts  to  mingle  in  Christian  duties,  hushes  tumul- 
tuous passions,  and  expels  the  evil  spirit  of  pride,  envy, 
malice  and  discord.  When  David  touched  his  harp,  Saul's 
evil  spirit  fled.  The  man  who  can  hear  holy  anthems 
sung  to  the  universal  Parent,  with  voices  sweetly  mingling 
and  harmonizing  together,  and  not  feel  himself  softened 
into  benevolence  and  love,  and  moulded  into  condescen- 
sion and  peace,  must  have  a  soul  rugged  as  the  rocks,  and 
stubborn  as  an  oak. 

67 


530  AN    EXPOSITION    OF    THE  Serm.  XLI. 


REFLECTIONS. 

1..  If  singing  is  an  instituted  part  of  divine  worship, 
all  should  take  a  share  in  it.  Some,  through  want  of 
natural  capacity,  early  education,  or  favourable  oppor- 
tunity, may  be  unable  to  join  their  voices  in  this  exercise. 
But  these,  no  less  than  others,  should  be  concerned  to 
make  melody  in  their  hearts. 

2.  From  our  subject  we  learn,  that  every  one,  accord- 
ing to  his  ability,  is  bound  to  promote  the  psalmody  of 
the  church.  As  many  as  are  capable  should  encourage  it 
by  acquiring  the  necessary  skill,  and  taking  an  active  part 
in  it.  They  who  cannot  do  this,  should  be  more  solici- 
tous to  promote  the  object  in  other  ways ;  by  furnishing 
those  under  their  care  with  the  means  of  instruction ;  by 
giving  countenance  to  a  revival  of  sacred  music,  when  it 
declines,  and  by  cheerfully  imparting  their  money  in  the 
cause,  as  occasion  requires.  From  principles  of  common 
equity,  as  well  as  from  examples  recorded  in  Scripture, 
it  is  manifest,  that  the  expense  of  maintaining  the  psal- 
mody of  the  church  should  be  assumed  by  the  com- 
munity, and  not  left  wholly  on  them  who  perform  the 
service. 

3.  Let  this  thought  be  deeply  impressed  on  every 
heart,  that  psalmody  is  a  branch  of  divine  worship.  Let 
it  be  regarded,  not  as  a  theatrical  exhibition,  but  as  a  re- 
ligious solemnity. 

When  we  see  an  assembly  united  in  the  praises  of 
God ;  hear  them  sing  divine  songs  with  all  the  charms  of 
music,  and  at  the  same  time,  behold  in  their  appearance 
that  gravity,  sedateness  and  reverence,  which  indicate  their 
souls  to  be  impressed  with  divine  things,  we  are  raptured 


Chap.   V.  19.  EPISTLE    TO    THE    EPHESIANS.  531 

and  transported  ;  we  are  carried  into  the  throngs  of  God's 
ancient  temple  ;  we  almost  imagine  ourselves  in  the  midst 
of  the  heavenly  assembly.  But  if,  on  the  contrary,  we  ob- 
serve a  behaviour,  which  bespeaks  pride,  passion,  irreverence 
and  levity,  we  lose  the  charms  of  music ;  we  are  shocked 
and  confounded.  As  you  regard  the  honour  of  God's 
worship,  and  your  own  and  the  common  edification,  conduct 
your  psalmody  with  that  gravity,  peace  and  love,  which 
become  God's  house  for  ever;  and  apply  this  and  every 
part  of  worship  to  your  preparation  for  the  higher  solem- 
nities of  God's  temple  in  heaven. 

Imagine  you  saw  heaven  opened,  and  the  choirs  of  an- 
gels standing  before  the  throne  of  God;  imagine  you 
heard  them  tuning  their  harps  and  voices  in  anthems  of 
praise  to  the  great  Creator  of  the  universe,  and  the  gra- 
cious Redeemer  of  fallen  men  :  will  not  the  thought  elevate 
you  above  the  dull  delights  of  earth,  and  prompt  a  wish 
to  rise  and  mingle  with  the  celestial  worshippers  1  Ima- 
gine you  beheld  the  Lamb  standing  on  mount  Zion,  and 
with  him  the  happy  thousands  who  have  his  Father's  name 
written  in  their  foreheads :  and  from  thence  heard  a  voice, 
as  the  sound  of  many  waters  and  as  the  noise  of  mighty 
thunder,  the  music  of  harpers  playing  on  their  harps,  and 
the  voice  of  singers  singing  their  new  song,  which  none 
but  the  redeemed  can  learn ;  would  you  not  wish  to  join 
the  joyful  assembly  and  mingle  your  voice  with  theirs  ? 
Imagine  you  heard  them  crying  with  a  loud  voice,  "  Salva- 
tion to  our  God  and  to  the  Lamb,"  and  saw  them  falling 
before  the  throne  and  worshipping  God  in  strains  like 
this,  "  Amen  ;  blessing,  and  glory,  and  wisdom,  and  thanks- 
giving, and  honour,  and  power,  and  strength,  be  unto  God 
forever  and  ever,  Amen ;"  would  not  your  souls  at  such  a 
view  kindle  into  devotion  and  love,  and  burst  into  songs  of 
praise  ?     This  view  of  the  worshipping  assembly  above  is 


532  AN    EXPOSITION    OF    THE  Serin.  XLI. 

held  forth  to  us,  that  we  may  learn  and  imitate  their  piety. 
Endeavour  then  so  to  worship  God  by  singing  and  all  other 
appointed  forms,  that  you  may  be  admitted  to  join  your 
voice  with  theirs  in  singing  the  glories  of  God  and  the 
Redeemer  through  eternal  ages. 


Chap.  V.  20.  EPISTLE    TO    THE   EPHESIANS.  533 


SERMON  XLII. 

Ephesians  v.  20. — Giving  thanks  always,  for  all  things 
unto  God  and  the  Father,  in  the  name  of  our  Lord 
Jesus  Christ. 

The  heathens  in  their  Bacchanalia,  held  drunkenness 
to  be  commendable,  as  an  expression  of  gratitude  to  the 
god  who  gave  them  wine.  This  Pagan  custom  the  Apos- 
tle has  in  view,  when  he  says  to  his  Ephesian  converts, 
verse  18,  "  Be  not  drunk  with  wine,  wherein  is  excess, 
but  be  filled  with  the  Spirit,  speaking  to  yourselves  in 
psalms."  "  Instead  of  those  abominable  excesses,  by  which 
you  once  expressed  your  joy,  seek  now  those  sober  and 
rational  pleasures,  which  are  communicated  by  the  Holy 
Spirit ;  and  instead  of  those  drunken  songs,  by  which  you 
formerly  celebrated  the  feasts  of  the  god  of  wine,  speak 
ye  now  to  one  another  in  psalms,  hymns  and  spiritual 
songs,  making  melody  in  your  hearts  to  the  Lord ;  giving 
thanks  always  for  all  things  to  God  the  Father  through 
Jesus  Christ." 

I.  The  duty  here  enjoined  is  to  give  thanks. 

Thankfulness  is  such  a  sense  of  favours  received  from, 
and  of  obligations  due  to  a  benefactor,  as  disposes  us  to 
make  suitable  acknowledgments  and  returns. 

Gratitude  to  God  is  attended,  not  with  wild  and  frantic 
mirth,  but  a  sober  and  collected  mind.  They  who  un- 
derstand the  loving-kindness  of  the  Lord,  have  wisely  con- 
sidered his  doings.  God  complains  of  unthankful  Israel, 
"I  have  nourished  and  brought  up  children,  and  they  have 


534  AN    EXPOSITION    OF    THE  Serm.  XLII. 

rebelled  against  me.  The  ox  knoweth  his  owner,  and  the 
ass  his  master's  crib ;  but  Israel  doth  not  know,  my  people 
doth  not  consider." 

There  are  some  unusual  interpositions  of  Providence 
which  arrest  the  attention,  while  common  favours,  though 
in  their  nature  more  important,  are  overlooked,  or  little 
regarded.  At  a  comet  we  gaze  with  astonishment ;  but 
scarcely  lift  our  eyes  to  the  superior  wonders  which  the 
fair  evening  presents  to  our  view.  The  rising  and  the 
setting  sun,  the  descent  of  enriching  showers,  the  vicissi- 
tudes of  summer  and  winter,  the  continuance  of  life,  the 
enjoyment  of  health,  supplies  of  food  and  raiment,  success 
in  our  daily  employments,  the  means  of  knowledge  and 
virtue,  and  the  hopes  of  glory  and  immortality,  are  by 
multitudes  little  noticed,  and  rarely  thought  of.  But  where 
is  the  man  who  would  not  thank  God  for  a  short  suspen- 
sion of  his  torture  in  a  fit  of  the  gout,  or  for  a  providen- 
tial discovery  and  extinction  of  a  flame  which  threat- 
ened his  dwelling  ?  If  we  regard  not  the  daily  opera- 
tions and  blessings  of  God,  we  live  in  habitual  unthank- 
fulness.  These,  though  most  easily  overlooked,  are  most 
worthy  of  our  notice. 

A  grateful  heart  retains  the  impression  of  past  mercies. 
It  remembers  God's  wonders  of  old,  meditates  on  all  his 
works  and  forgets  not  any  of  his  benefits. 

Gratitude  sees  a  real  value  in  God's  blessings.  This 
is  its  language ;  "  Oh  how  great  is  thy  goodness  which 
thou  hast  laid  up  for  them  who  fear  thee,  and  hast  wrought 
for  them  who  trust  in  thee !  O  love  the  Lord,  all  ye  his 
saints."  "  O  Lord,  how  great  are  thy  works  !  Thy 
thoughts  are  very  deep.  A  brutish  man  knoweth  not, 
neither  doth  a  fool  understand  this.  How  excellent  is  thy 
loving-kindness  !  Therefore  the  sons  of  men  put  their 
trust  under  the  shadow  of  thy  wings." 


Chap.  V.  20.  EPISTLE    TO   THE    EPHESIANS.  535 

A  sense  of  our  unworthiness  enters  into  the  essence  of 
thankfulness.  Why  should  we  bless  God  for  that,  which 
we  call  the  fruit  of  our  own  merit,  and  which,  we  think, 
he  could  not  justly  deny  us  ?  "I  am  not  worthy,"  says 
the  patriarch,  "  of  the  least  of  all  the  mercies  which  thou 
hast  showed  unto  thy  servant."  "  What  is  man,"  says 
David,  "  that  thou  art  mindful  of  him  1  And  the  son  of 
man,  that  thou  visitest  him  ?  How  excellent  is  thy  name 
in  all  the  earth  !" 

In  the  exercise  of  gratitude,  we  shall  improve  God's 
favours  to  the  ends  for  which  he  bestows  them.  He  bestows 
his  benefits  upon  us  that  we  may  be  happy  in  the  enjoy- 
ment, and  useful  in  the  distribution  of  them.  Solomon 
says,  "  I  know  that  there  is  no  good  in  them,  but  for  a 
man  to  rejoice  and  do  good  in  his  life."  The  Apostle 
directs  us,  "  to  offer  the  sacrifice  of  praise  continually ;" 
and  he  especially  cautions  us,  that  "  to  do  good  and  to 
communicate  we  forget  not ;  for  with  such  sacrifices  God 
is  well  pleased." 

Gratitude  delights  to  express  its  feelings  and  sentiments. 
"  Offer  the  sacrifice  of  praise,"  says  the  Apostle,  "  even 
the  fruit  of  the  lips."  We  must  be  thankful  to  God,  and 
bless  his  name :  praise  him  with  a  song,  and  magnify  him 
with  thanksgiving ;  show  forth  his  praise  and  talk  of  his 
wondrous  works. 

Thankfulness  studies  a  suitable  return. 

The  glorious  self-sufficient  Jehovah  can  receive  no 
real  benefit  from  us.  If  we  are  righteous,  what  do  we  to 
him  ?  He  is  exalted  far  above  all  blessing  and  praise. 
But  yet,  as  his  creatures  and  dependants,  we  are  under 
indispensable  obligations  to  love  and  serve  him.  These 
obligations  are  mightily  increased  and  strengthened  by  his 
favours.  His  goodness  should  lead  us  to  repentance. 
When  favour  is  showed  us  we  should  learn  righteousness. 


536  AN    EXPOSITION    OF    THE  Serm.  XLI1. 

His  mercies  should  persuade  us  to  present  ourselves  to 
him,  as  living  sacrifices.  This  is  our  reasonable  service. 
His  disinterested  love  should  awaken  in  us  sentiments  of 
benevolence  to  our  fellow  men.  "  Love  your  enemies," 
says  our  Saviour,  "  do  good  and  lend,  and  ye  shall  be  the 
children  of  the  Highest;  for  he  is  kind  to  the  unthankful 
and  the  evil.  Be  ye  merciful,  as  your  Father  is  merciful." 
Let  us  proceed, 

II.  To  consider  the  character  of  that  being,  to  whom 
our  thanks  must  be  supremely  directed.  "  Give  thanks 
to  God,  even  the  Father." 

God  is  the  Father  of  the  universe,  and  the  giver  of 
all  the  blessings  which  we  receive,  and  which  we  be- 
hold around  us.     Every  good  gift  comes  down  from  him. 

To  him  we  must  give  thanks ;  for  all  things  are  his. 
We  walk  on  his  earth,  and  breathe  his  air;  we  are  sus- 
tained by  his  food,  and  clothed  with  his  garments ;  our 
frame  is  his  work,  our  reason  is  his  inspiration,  and  our 
spirits  are  preserved  by  his  influence. 

To  him  we  must  give  thanks,  for  he  has  given  us  all 
things  richly  to  enjoy.  He  has  formed  a  spacious  world 
for  us  to  inhabit,  and  subjected  a  variety  of  creatures  to 
our  dominion.  He  commands  his  sun  to  warm  us,  his 
winds  to  fan  us,  his  rains  to  refresh  us,  his  fields  to  sup- 
port us,  and  his  brutal  herds  to  serve  us.  He  has  fur- 
nished us  with  senses  and  appetites,  by  which  we  are 
capable  of  delight  in  the  use  of  material  objects;  and 
given  us  an  intelligent  mind,  which  can  contemplate  him 
in  his  works,  and  enjoy  him  in  his  gifts. 

This  world  is  a  temporary  abode,  in  which  we  are  to 
prepare  for  glory  and  immortality.  And  God  has  given 
us  all  things  which  pertain  to  life  and  godliness,  through 
the  knowledge  of  Jesus  Christ,  who  has  called  us  to 
glory  and  virtue. 


Chap.  V.  20.  EPISTLE    TO    THE    EPHESIANS.  537 

To  open  a  way  for,  and  give  us  a  hope  of  admission 
to  his  favour,  he  has  sent  his  divine  Son  into  our  world, 
who,  having  assumed  our  nature,  has  borne  our  sins  in 
his  body,  expiated  our  guilt  by  his  death,  confirmed  the 
truth  of  his  doctrines  by  his  resurrection,  and  ever  lives 
in  heaven  to  make  intercession  for  us. 

To  God  we  must  give  thanks,  for  his  goodness  is  free 
and  disinterested.  He  gives  liberally  and  upbraids  not; 
he  neither  faints  nor  is  weary ;  he  is  the  Father  of  mer- 
cies ;  his  tender  mercies  are  over  all  his  works,  and  they 
endure  for  ever. 

III.  We  are  required  to  give  thanks  always  to  God. 

This  and  other  universal  terms  must  be  understood 
with  such  limitations,  as  the  nature  of  the  subject  suggests. 
Various  are  the  duties  which  religion  enjoins ;  each  one 
claims  its  place,  and  none  has  a  right  to  claim  more. 

This  expression  imports,  in  general,  that  we  ought  to 
be  always  in  a  habit  of  thankfulness,  and  in  a  readiness 
for  actual  thanksgiving,  whenever  Providence  calls  us  to 
it.  We  must  set  the  Lord  always  before  us,  contemplate 
his  continual  providence,  and  our  absolute  dependence, 
maintain  a  serene,  cheerful,  contented  mind,  and  banish 
from  our  hearts  all  those  malignant  passions  and  worldly 
tempers,  which  are  contrary  to  a  spirit  of  gratitude ;  such 
as  envy,  malice,  pride,  ambition  and  avarice.  If  we 
would  live  in  a  thankful  temper,  we  must  walk  by  faith  in 
unseen  things,  have  our  conversation  in  heaven,  be  at 
peace  among  ourselves,  and  put  on  charity  toward  all 
men.  The  necessity  of  a  friendly,  social  and  charitable 
spirit,  in  order  to  the  exercise  of  real  thankfulness,  the 
Apostle  clearly  expresses  in  his  exhortation  to  the  Colos- 
sians.  "  Put  on  bowels  of  mercies,  kindness,  humbleness 
of  mind,  meekness,  long-suffering,  and  above  all  these 
things,  put  on  charity,  which  is  the  bond  of  perfectness; 

68 


538  AN    EXPOSITION    OF    THE  Serm.  XLI1. 

and  let  the  peace  of  God  rule  in  your  hearts,  and  be  ye 
thankful." 

Thanksgiving  should  find  a  place  in  all  our  stated  ad- 
dresses to  God.  We  are  commanded  to  "  pray  without 
ceasing."  The  expression  alludes  to  the  daily  sacrifice 
which  was  offered  morning  and  evening  continually.  As 
we  are  to  pray  always  with  all  prayer,  so  we  are  to  offer 
the  sacrifice  of  praise  continually.  This  must  be  a  part 
of  our  morning  and  evening  oblation  every  day.  "  Be 
careful  for  nothing,"  says  the  Apostle,  "  but  in  every 
thing  by  prayer  and  supplication  with  thanksgiving,  let 
your  requests  be  made  known  to  God."  Whenever  we 
approach  the  throne  of  God,  we  should  bring  thither 
hearts  enlarged  with  gratitude  for  the  things  we  enjoy,  as 
well  as  with  desires  of  the  things  we  need.  "  Every 
day,"  says  the  Psalmist,  "  will  I  bless  thee ;  I  will  praise 
thy  name  for  ever  and  ever.  It  is  a  good  thing  to  give 
thanks  to  the  Lord,  to  sing  praises  to  thy  name,  O  Most 
High,  to  show  forth  thy  loving-kindness  in  the  morning, 
and  thy  faithfulness  every  night." 

All  special  favours  should  be  distinctly  observed  and 
acknowledged.  God  daily  loads  us  with  benefits. 
"  Many  are  the  wonderful  works  which  he  has  done,  and 
his  thoughts,  which  are  to  usward ;  they  cannot  be  reck- 
oned up  in  order  to  him ;  if  we  would  declare  and  speak 
of  them,  they  are  more  than  can  be  numbered."  But 
there  are,  in  every  man's  life,  and  perhaps  in  every  year, 
some  remarkable  interpositions  of  God ;  some  seasonable 
protections  and  deliverances,  supplies  and  comforts,  direc- 
tions and  restraints,  which  cannot  be  wholly  unnoticed, 
and  which  ought  to  be  always  remembered.  If  for  such 
as  these  we  give  thanks  explicitly,  and  exercise  a  general 
gratitude  for  benefits  which  cannot  be  recollected,  we  then 
give  thanks  always. 


Chap.  V.  20.  EPISTLE    TO    THE    EPHESIANS.  539 

We  should  be  thankful  in  every  condition.  Prosperity 
should  not  dissipate,  nor  adversity  drown  a  sense  of  our 
obligations  to  God.  When  we  receive  evil,  we  also  re- 
ceive good  at  his  hands.  And  the  good  becomes  more 
conspicuous,  when  it  is  placed  over  against  the  evil.  God 
has  set  the  one  over  against  the  other,  that  man  might 
find  nothing  after  him.  "  Though  the  fig  tree  shall  not 
blossom,"  says  the  prophet,  "  neither  shall  fruit  be  in  the 
vines ;  the  labour  of  the  olive  shall  fail,  and  the  fields 
shall  yield  no  meat;  the  flock  shall  be  cut  off  from  the 
fold,  and  there  shall  be  no  herd  in  the  stalls;  yet  I  will 
rejoice  in  the  Lord,  and  joy  in  the  God  of  my  salvation." 

We  should  never  cease  to  give  thanks.  "  While  I 
live,"  says  the  Psalmist,  "  I  will  praise  the  Lord,  I  will 
sing  praises  to  my  God,  while  I  have  any  being.  Because 
thy  loving-kindness  is  better  than  life,  my  lips  shall  praise 
thee ;  thus  will  I  bless  thee,  while  I  live.  Every  day  will 
I  praise  thy  name,  I  will  bless  thee  for  ever  and  ever." 

IV.  We  will  next  consider  the  matters  for  which  we 
are  to  give  thanks.     These  are  all  things. 

Walk  forth  in  a  cloudless  evening;  look  up  to  the 
skies  and  attempt  to  number  the  stars.  Where  will 
you  begin?  How  will  you  proceed?  You  gaze  and 
wonder  at  the  scene.  The  objects  soon  lose  their  distinc- 
tion.    They  are  mingled  in  a  general  blaze. 

Such  was  the  state  of  the  Apostle's  mind.  He  recom- 
mends the  duty,  prescribes  the  manner,  and  delineates  the 
temper  of  thanksgiving ;  but  the  matters  admit  no  detail. 
They  baffle  the  power  of  numbers.  It  can  only  be  said, 
"  Give  thanks  for  all  things." 

David,  bringing  his  thank-offering  before  God  begins 
his  address  with  this  remarkable  expression,  "  Praise  wait- 
eth,"  or  praise  is  silent,  "  for  thee,  O  God,  in  Zion."  It 
is  as  if  he  had  said,  "  Such  is  thine  inconceivable  excel- 


540  AN    EXPOSITION    OF    THE  Serm.  XLII. 

lency  and  unbounded  goodness;  such  is  the  countless 
multitude  of  thy  mercies,  that,  when  we  attempt  thy 
praise,  our  tongues  falter,  our  devotion  sinks  under  the 
weight  of  the  subject.  We  cannot  express ;  we  silently 
adore  thy  glories." 

"  Who  can  utter  the  mighty  acts  of  the  Lord  l  Who 
can  show  forth  all  his  praise  ?"  "  How  precious  are  thy 
thoughts  unto  us,  O  God?  How  great  is  the  sum  of 
them  1  If  I  should  count  them,  they  are  more  in  num- 
ber than  the  sand."  "  I  will  hope  continually :  I  will 
praise  thee  more  and  more ;  I  will  show  forth  thy  righte- 
ousness and  thy  salvation  all  the  day,  for  I  know  not  the 
number  thereof." 

Take  a  review  of  your  life  from  the  early  period  of 
youth.  How  kindly  have  you  been  sustained  ?  How  bounti- 
fully have  your  wants  been  supplied  1  How  often  have 
dangers  been  prevented,  afflictions  shortened,  temptations 
diverted,  disappointments  turned  to  success,  and  imagined 
evils  made  productive  of  real  good  ? 

Look  around  on  your  neighbours,  and  see  what  bless- 
ings attend  them.  For  these  blessings  give  thanks.  Their 
charity  will  impart  to  you  a  share  in  the  good  they  enjoy ; 
and  your  benevolence  may  appropriate  the  whole.  While 
you  rejoice  in  another's  prosperity,  you  divide  it  with  him. 
You  take  the  better  half.  Yours  is  pure  and  refined :  the 
grosser  part  is  left  to  him. 

Blessings  bestowed  on  others  are  for  your  sake  as  well 
as  theirs.  How  often  has  your  thirst  been  relieved  by 
streams  from  the  fountain  of  the  rich  ?  How  often  has 
your  heart  been  cheered  by  the  smiles  of  the  contented 
and  happy  ?  How  often  have  your  good  resolutions  been 
strengthened  by  the  counsels  of  the  wise  and  the  example 
of  the  virtuous  ? 

Contemplate  the  benefits  of  civil  society.     You  par- 


Chap.  V.  20.  EPISTLE    TO    THE    EPHESIANS.  541 

take  in  the  national  peace,  plenty,  prosperity  and  happi- 
ness. Under  the  protection  of  a  righteous  government 
you  sit  securely  in  your  house,  sleep  undisturbed  in  your 
bed,  go  forth  into  your  field  without  danger  of  an  enemy, 
walk  the  streets  without  fear  of  an  assassin,  and  lay  up 
the  fruits  of  your  labour  without  concern  that  thieves  will 
break  through  and  steal. 

Consider  your  religious  privileges.  The  gospel  of  the 
Son  of  God,  which  is  in  your  hands,  opens  to  your  view 
most  astonishing  glories  in  the  future  world  ;  glories  which 
eye  had  not  seen,  nor  ear  heard,  nor  human  heart  ima- 
gined. It  marks  the  path  to  heaven  by  the  plainest  pre- 
cepts, and  encourages  your  progress  by  the  most  gracious 
promises.  And  though  darkness  may  sometimes  surround 
you,  yet  light  soon  arises  in  obscurity.  Though  the  dis- 
pensations of  God  seem  mysterious,  yet  all  things  are 
working  for  good  to  them  who  love  him.  They  are  heirs 
of  his  kingdom ;  they  shall  inherit  all  things. 

What  is  there,  then,  for  which  the  good  man  may  not 
give  thanks  ?  All  things  are  his.  No  real  good  will  be 
withheld.  Nothing  will  separate  him  from  the  love  of 
God. 

V.  We  are  now  to  consider  the  medium  of  our 
access  to  God  in  this  duty,  "  The  name  of  Jesus  Christ." 

God  putteth  no  trust  in  his  saints ;  the  heavens  are  not 
clean  in  his  sight.  How  much  less  man  that  is  a  worm ; 
man  that  is  a  sinner  ?  We  are  not  worthy  to  speak  to  him 
in  praise  for  the  benefits  which  we  receive ;  much  less  to 
ask  of  him  farther  benefits  ?  least  of  all  to  receive  the 
benefits  which  we  ask.  We  are  therefore  directed  not 
only  to  pray,  but  also  to  give  thanks  in  the  name  of  Christ, 
who  has  purchased  by  his  blood  the  blessings  which 
we  need,  who  has  opened  for  us  by  his  intercession,  a 
way  of  access  to  the  throne  of  grace,  and  through  whom 


542  AN    EXPOSITION    OF    THE  Serai.  XLII. 

alone,  such  guilty  creatures  can  acceptably  draw  near  to 
God.  "  Jesus  Christ  is  the  way,  the  truth  and  the  life ; 
no  man  cometh  to  the  Father,  but  by  him."  Whatever, 
therefore  we  do,  in  word  or  deed,  we  must  do  all  in  his 
name,  praying  and  giving  thanks  to  God,  even  the  Father, 
by  him. 

We  have  taken  a  view  of  the  important  duty  of  thanks- 
giving. And  we  see,  that  this  is  not  a  work  merely  for 
one  day  in  a  year,  but  for  every  clay  that  we  live.  We 
must  give  thanks  always. 

Let  us  not  imagine,  that  by  recounting  a  few  remarkable 
favours,  we  have  discharged  our  obligations  to  God ;  we 
are  to  s;ive  thanks  for  all  things. 

Let  us  not  think,  that  to  appear  publicly  in  God's  house 
and  to  feed  plentifully  at  our  tables,  is  the  essence  of 
thanksgiving ;  we  must  bring  to  God  the  offering  of  grate- 
ful hearts,  feel  a  sense  of  his  goodness  and  our  un worthi- 
ness, exercise  repentance  for  our  sins,  devote  ourselves  to 
him  to  walk  in  newness  of  life,  and  do  good,  and  com- 
municate to  one  another,  as  there  is  occasion.  With  such 
sacrifices  God  is  well  pleased. 

Nature  itself  points  out  our  obligation  to  thanksgiving. 
Being  endued  with  reason  and  speech,  we  are  capable  of 
observing  the  merciful  works  of  God,  and  of  expressing 
the  grateful  and  admiring  sentiments  of  our  hearts.  David 
calls  his  tongue  his  glory,  because  with  this  he  could  praise 
his  Creator.  "  My  heart  is  fixed ;  I  will  sing  and  give 
praise  with  my  glory."  The  Apostle  exhorts  us  to 
"  offer  unto  God  the  fruit  of  the  lips,  giving  thanks  to  his 
name." 

Even  sinners  love  those  who  love  them ;  and  do  good 
to  those  who  do  good  to  them.  This  is  natural.  Hence 
the  unthankful  are  ranked  among  those  who  are  without 
natural  affection.     If  gratitude  to  one  another  is  a  dictate 


Chap.  V.  20.  EPISTLE    TO    THE    EPHESIANS.  543 

of  nature,  shall  not  reason  and  religion  lead  up  our  hearts 
to  God  ? 

The  ox  knows  his  owner,  and  the  ass  his  master's  crib. 
Shall  we  not  consider  and  acknowledge  him  who  has 
nourished  and  brought  us  up  as  children  ? 

The  creation  around  us  gives  us  lectures  on  thankful- 
ness, and  exhibits  the  propriety  of  making  returns  for 
benefits.  The  rivers  discharge  into  the  sea  the  waters 
which  they  derive  from  it.  The  skies  remit  in  copious 
showers  the  collections  which  they  exhale  from  the  earth 
in  vapours.  The  fields  by  a  fruitful  increase  repay  the 
husbandman's  toil,  and  bring  forth  herbs  meet  for  those  by 
whom  they  are  dressed.  All  nature  subsists  by  an  in- 
terchange of  kindnesses.  Harmony  and  order  are  the 
beauty  of  the  natural  world.  Piety  and  benevolence  are 
the  beauty  of  the  moral  world. 

If  we  are  dependent  upon  God,  and  every  good  gift 
comes  from  him ;  if  we  are  sinners  under  a  forfeiture  of 
all  his  favours ;  if  we  have  done  nothing  to  deserve,  and 
can  do  nothing  to  remunerate  his  benefits,  but  all  proceed 
from  his  self-moving  love ;  then  we  must  be  eternally  bound 
to  render  praise  to  his  name.  What  shall  we  render  to 
the  Lord  for  all  his  benefits  ?  We  will  offer  him  the  sacri- 
fice of  thanksgiving. 

Praise  is  pleasant,  as  well  as  comely.  Prayer  reminds 
us  of  our  wants,  confession  wounds  us  with  a  sense  of 
guilt.  But  praise  refreshes  the  soul  with  the  memory 
of  God's  exceeding  goodness,  and  brings  to  view  the 
happy  circumstances  of  our  condition.  "  O,  taste  and  see 
that  the  Lord  is  good  :  blessed  is  the  man  who  trusteth  in 
him." 

What  more  delightful  sentiments  can  fill  our  souls  than 
such  as  these  ?  The  great  Ruler  of  the  universe  gra- 
ciously  regards  us  and  daily  watches  over  us,  makes  us  the 


544  AN    EXPOSITION    OF    THE  Serm.  XLII. 

subjects  of  a  thousand  blessings,  and  employs  us  as  agents 
to  scatter  his  bounties  among  our  fellow  creatures  ;  admits 
us  into  his  presence,  and  allows  us  to  converse  with  him ; 
imparts  his  influence  to  direct  our  way,  and  gives  us  his 
grace  to  prepare  us  for  heaven. 

Thanksgiving  is  better  than  prayer  and  confession,  for 
it  will  never  fail.  When  all  our  sins  are  purged  away  by 
divine  grace,  and  all  our  wants  are  swallowed  up  in  the 
divine  fulness ;  when  we  dwell  in  God's  presence,  where  is 
joy  supreme,  and  sit  at  his  right  hand  where  are  pleasures 
never  failing,  there  will  be  no  more  occasion  for  penitent 
confession  of  sin,  strong  cries  for  mercy,  and  groanings 
which  cannot  be  uttered.  The  glories  of  divine  wisdom, 
grace,  and  love  will  be  all  our  theme;  gratitude,  and  praise 
will  be  all  our  devotion. 

Habitual  thankfulness  adds  much  to  the  happiness  of 
life.  This  softens  our  cares,  lightens  our  troubles,  miti- 
gates our  griefs,  dispels  our  gloom,  brightens  up  the  soul, 
and  smooths  the  temper  into  serenity  and  cheerfulness. 
Ingratitude  is  sullen,  morose,  and  peevish ;  it  gives  a  dis- 
relish to  every  favour,  and  increases  the  smart  of  every 
affliction. 

Praise  has  been  the  work  of  saints  on  earth,  and  is  the 
employment  of  angels  in  heaven.  Let  us  therefore  give 
thanks  always,  for  all  things,  to  God  through  Jesus  Christ, 
that  we  may  now  be  prepared,  and  hereafter  admitted  to 
join  with  happy  spirits  above,  in  ascribing  blessing,  and 
honour,  and  glory,  and  power,  and  thanksgiving  to  him 
who  sitteth  on  the  throne,  and  to  the  Lamb  forever  and 
ever. 


Chap.  V.  21.  EPISTLE    TO    THE    EPHESIANS.  545 


SERMON  XLIII. 

Efhesians  v.  21. — Submitting  yourselves  one  to  another 
in  the  fear  of  God. 

The  Apostle,  having  exhorted  the  Ephesian  Christians 
to  the  duties  of  social  worship,  next  passes  to  inculcate 
several  relative  duties.  This  subject  he  begins  with  a  gen- 
eral exhortation  to  all  Christians  to  "  submit  themselves 
one  to  another."  His  subjoining  this  to  his  exhortation 
concerning  social  worship,  intimates  that  one  great  use  of 
joint  devotion  is  the  promotion  of  peace,  humility,  and 
condescension. 

This  submission  to  others  can  no  farther  be  a  duty,  than 
it  is  consistent  with  our  obligations  to  God.  Therefore 
the  Apostle  says,  "  Submit  yourselves  one  to  another  in 
the  fear  of  God."  "  The  wisdom  which  is  from  above,  is 
first  pure,  and  then  peaceable."  The  Christian,  who  is 
bought  with  a  price,  must  not  be  a  servant  of  men.  The 
sense  of  our  text  is  fully  explained  by  other  parallel  in- 
structions. "  Ye  younger,  submit  yourselves  to  the  elder, 
and  be  ye  all  subject  one  to  another,  and  be  clothed  with 
humility."  "  Let  nothing  be  done  through  strife  and  vain 
glory,  but  in  lowliness  of  mind  let  each  esteem  other  better 
than  himself."  "  With  brotherly  love  in  honour  prefer  one 
another." 

This  temper  was  exemplified  and  recommended  by  our 
Lord,  when  he  washed  his  disciples' feet,  and  instructed  them 
to  wash  one  another's  feet.     He  tells  us,  that   in  his  king- 

69 


546  AN    EXPOSITION    OF    THE  Serm.  XLTII. 

dom  the  ostentatious  distinctions,  so  common  in  the  world, 
shall  be  unknown ;  that  in  point  of  obligation  to  justice 
and  charity,  all  shall  stand  on  a  level,  with  only  such 
difference  as  arises  from  their  respective  abilities.  That 
the  highest  in  office  and  condition  shall  claim  no  other 
pre-eminence,  than  a  superior  obligation  to  usefulness. 
This  is  his  meaning  when  he  says,  "  The  kings  of  the 
Gentiles  exercise  lordship  over  them,  and  they  who 
exercise  authority  upon  them,  are  called  benefactors :  but 
ye  shall  not  be  so ;  but  he  that  is  greatest  among  you,  let 
him  be  as  the  younger ;  and  he  that  is  chief,  as  he  that 
doth  serve ;  even  as  the  Son  of  man  came  not  to  be  min- 
istered unto,  but  to  minister." 

Among  men  God  dispenses  his  blessings  with  a  sover- 
eign hand ;  to  some  he  gives  more,  and  to  others  less. 
But  no  man  is  exalted  to  a  state  of  independence.  They 
who  are  in  highest  authority,  and  in  most  affluent  condi- 
tion, whatever  pride  they  may  feel  in  themselves,  and 
whatever  envy  others  may  feel  toward  them,  are  really  as 
dependent,  as  helpless,  and  as  incapable  of  subsisting  by 
themselves,  as  the  poorest  of  the  human  race ;  yea,  more 
so,  for  they  are  less  able  to  endure  the  hardships  and 
perform  the  labours  of  life.  And  it  ought  to  be  remem- 
bered, that  in  the  continual  fluctuation  of  human  affairs, 
the  rich  and  the  poor  may  exchange  conditions ;  and  the 
former  be  reduced  to  such  impotence,  as  to  need  the  help 
of  those  whom  now  they  despise. 

This  diversity  among  men  displays  the  sovereignty,  wis- 
dom, and  goodness  of  God ;  reminds  us  of  our  constant 
dependence;  renders  us  mutually  useful;  and  gives  op- 
portunity for  the  exercise  of  many  virtues,  for  which  in  a 
state  of  equality  there  would  be  no  room. 

The  duties  which  we  owe  to  one  another  in  this  diver- 
sity of  rank  and  condition,  our  Apostle  expresses  by  mu- 


Chap.  V.  21.  EPISTLE    TO    THE    EPHESIANS.  547 

tual  submission.     This  will  best  be  illustrated  by  consid- 
ering it  in  the  different  relations  of  life. 

1 .  It  will  easily  be  perceived  that  a  degree  of  submis- 
sion is  due  to  superiors.     Particularly, 

You  must  reverence  your  superiors  in  age,  not  treat 
them  with  insolence,  or  assume  an  impudent  familiarity  ; 
but  pay  a  respectful  deference  to  their  hoary  hairs,  long 
experience,  grave  deportment,  and  sedate  advice.  "  Thou 
shalt  rise  up  before  the  hoary  head,"  says  Moses,  "  and 
honour  the  face  of  the  old  man."  It  is  a  proof  of  great 
depravity,  when  "the  youth  behaves  himself  proudly 
against  the  ancient,  and  the  base  against  the  honourable." 

To  superiors  in  knowledge  and  wisdom  you  must  show 
submission,  by  consulting  them  in  your  doubts,  and  pay- 
ing respect  to  their  judgment.  And  if  you  see  reason  to 
dissent  from  them,  let  it  be  done,  not  with  haughty  assu- 
rance, but  with  modest  caution. 

Honour  a  pious  and  virtuous  character,  wherever  you 
see  it ;  whether  in  the  rich  or  poor,  in  the  learned  or  illit- 
erate. Never  attempt  to  detract  from  it,  but  place  it  before 
you  for  your  imitation,  and  propose  it  to  others  for  theirs. 

Obey  your  superiors  in  authority.  Cheerfully  submit 
to  their  just  commands,  and  by  your  peaceable  behaviour 
support  and  extend  their  influence.  Though  in  civil  so- 
ciety, legitimate  authority  originates  from  the  people,  yet 
when  they  have  in  any  form,  consented  to  lodge  certain 
powers  in  the  hands  of  particular  persons,  these  persons 
then  become  their  superiors,  and  are  entitled  to  their  obe- 
dience and  support  in  the  execution  of  the  powers  com- 
mitted to  them.  Every  attempt  to  control  or  embarrass 
officers  of  government  in  the  discharge  of  their  duty,  is  an 
offence  against  nature  and  society,  reason  and  Christianity. 

2.  Mutual  subjection  may  be  considered,  as  it  respects 
equals. 


548  AN    EXPOSITION    OF    THE  Serin.  XLI1I. 

All  men  have  the  same  immutable  right  to  an  equitable 
treatment  from  all  with  whom  they  have  intercourse. 
The  poor  man  has  as  good  a  claim  to  justice  from  the 
rich,  as  the  rich  man  has  from  the  poor;  the  private  citi- 
zen from  the  magistrate,  as  the  magistrate  from  the  pri- 
vate citizen.  This  mutual  submission  implies,  that  every 
man  should  do  justice  to  every  man  with  whom  he  is  con- 
cerned ;  should  treat  his  person  with  humanity,  his  char- 
acter with  tenderness,  his  conduct  with  candour,  and  his 
substance  with  equity. 

All  men,  as  far  as  their  condition  requires,  are  alike 
entitled  to  compassion  and  assistance  from  those  around 
them.  We  are  to  relieve  the  unhappy,  supply  the  needy, 
support  the  weak,  vindicate  the  injured,  as  far  as  our 
ability  will  extend,  and  our  other  obligations  will  justify. 
"Bear  ye  one  another's  burdens,  and  so  fulfil  the  law  of 
Christ." 

Equals  must  preserve  an  affable  and  obliging  deport- 
ment ;  rather  decline,  than  assume  a  pre-eminence ;  rather 
yield  than  affect  a  superiority.  "  Love  as  brethren ;  be  piti- 
ful ;  be  courteous,  in  honour  prefer  one  another." 

This  spirit  is  peculiarly  beautiful  and  pleasant,  when  it 
runs  through  societies,  and  unites  all  the  parts  into  one 
compact  whole.  Then  each  member  seeks  the  profit  of 
many  in  preference  to  his  own;  cheerfully  yields  to  his 
brethren  the  pre-eminence,  rejoices  in  their  distinguished 
merits ;  and  studies  to  rise,  not  on  their  ruin,  but  on  his 
own  virtue  and  usefulness. 

Mutual  subjection  ought  especially  to  be  seen  in  fami- 
lies. The  subordinate  members  should  dwell  together  in 
unity,  and  by  love  serve  one  another.  The  heads  should 
consider  themselves  as  one  in  interest,  and  should  act  as 
having  one  spirit ;  not  enter  into  contests  for  superiority, 
undermine   each   other's   influence   and   destroy  domestic 


Chap.  V.  21.  EPISTLE    TO    THE    EPHESIANS.  549 

government ;  but,  by  mutual  condescension  and  prudent 
concurrence,  strengthen  each  other's  hands  and  promote 
the  common  happiness.  All  points  should  be  carried  by 
cool  advice  and  gentle  persuasion ;  not  by  pertinacious 
contradiction  and  unyielding  opposition.  Thus  "  two  are 
better  than  one,  for  if  they  fall,  one  will  lift  up  his  fel- 
low." 

3.  There  is  a  submission  due  to  those,  who,  on  some 
accounts,  may  be  deemed  our  inferiors. 

The  same  person  may,  in  different  relations,  be  to  the 
same  person  both  a  superior  and  an  inferior.  Solomon, 
as  king  of  Israel,  was  superior  to  his  mother.  As  a  son 
lie  was  her  inferior.  In  the  natural  relation  he  owed 
reverence  to  her.  In  the  civil  relation  she  owed  obe- 
dience to  him.  When  she  interceded  with  the  king  for 
Adonijah,  she  made  her  motion,  not  with  the  authority  of 
a  parent,  but  with  the  duty  of  a  subject.  And  when  she 
came  into  his  presence,  he  received  her,  not  as  an  or- 
dinary subject,  but  as  a  parent.  He  rose  up  to  meet 
her,  bowed  himself  to  her,  and  seated  her  on  his  right 
hand. 

Farther :  Superiors  as  such  owe  a  respect  to  those  who 
are  below  them.  They  should  be  easy  of  access,  gentle 
in  their  language  and  condescending  in  their  deportment. 
Rulers  are  to  be  ministers  of  God  for  good  to  the  people 
for  whom  they  act ;  the  rich  are  to  distribute  to  the  needy ; 
the  strong  are  to  bear  the  infirmities  of  the  weak;  every 
one  is  to  please  his  neighbours  for  their  good  to  edification. 

4.  This  mutual  submission  ought  to  appear  in  Christian 
churches.  It  is  to  the  members  of  the  Ephesian  church, 
that  this  advice  is  addressed ;  and  all  in  that  particular 
character  are  bound  to  apply  it. 

Christ  has  instituted  a  government  in  his  kingdom ;  but 
it  is  a  soft  and  persuasive,  not   a  violent  and  compulsive 


550  AN    EXPOSITION   OF   THE  Serm.  XLIII. 

government.  God  is  not  the  author  of  confusion,  but  of 
peace  in  all  churches  of  the  saints. 

There  is  need  of  mutual  submission  between  ministers 
and  the  people  of  their  charge. 

Ministers  are  in  some  respects  to  be  subject  to  their 
people.  They  are  not  lords  over  God's  heritage.  They  have 
no  dominion  over  any  man's  faith  and  conscience.  They  are 
to  be  servants  of  all  men,  examples  to  believers  and  helpers 
of  their  joy.  Within  the  sphere  of  their  office  they  have  an 
authority ;  but  it  is  an  authority  given  for  edification  only ; 
not  for  destruction.  They  are  to  labour,  not  for  their  own 
private  emolument,  but  for  the  salvation  of  others ;  and  to  be 
made  all  things  to  all  men,  that  by  all  means  they  may  save 
some.  They  must  not,  indeed,  seek  to  please  men  by 
servile  compliances  and  temporizing  arts.  If  they  thus 
please  men  they  are  not  the  servants  of  Christ.  They 
may  no  farther  accommodate  themselves  to  men,  than  is 
consistent  with  their  being  under  the  law  to  God. 

They  are  to  feed  the  flock  of  God,  that  flock  espe- 
cially over  which  the  Holy  Ghost  has  made  them  over- 
seers. And  while  they  find  support  and  encouragement 
in  this  service,  they  are  not  to  relinquish  it  for  worldly 
honours  and  emoluments,  nor  to  neglect  it  for  the  indul- 
gence of  ease,  or  the  acquisition  of  lucre.  They  are  to 
abide  in  their  calling ;  to  be  quiet  and  do  their  own  bus- 
iness ;  not  to  forsake  their  charge,  and  ramble  abroad  un- 
der pretence  of  serving  other  churches,  and  doing  more 
extensive  good. 

On  the  other  hand,  there  are  duties  which  people  owe 
to  their  ministers.  These  duties  you  will  find  clearly 
stated  by  St.  Paul.  "  Know  them  who  labour  among 
you,  and  are  over  you  in  the  Lord,  and  admonish  you. 
Esteem  them  very  highly  in  love  for  their  work's  sake." 
"  Obey   them  who  have   the  rule  over  you,  and  submit 


Chap.  V.  21.  EPISTLE    TO    THE    EPHESIANS.  551 

yourselves,  for  they  watch  for  your  souls."  "  Let  him  that 
is  taught  in  the  word,  communicate  to  him  that  teacheth, 
in  all  good  things."  "  The  Lord  hath  ordained  that  they 
who  preach  the  gospel,  should  live  of  the  gospel."  "  Breth- 
ren, pray  for  us,  that  the  word  of  the  Lord  may  have  free 
course." 

As  ministers  are  not  lords  over  Christ's  heritage,  so 
you  are  not  blindly  to  follow  their  opinions,  nor  implicitly 
to  obey  their  mandates.  "  Call  no  man  your  master  on 
earth,  for  one  is  your  master,  even  Christ."  There  is, 
however,  a  submission  which  you  owe  them.  You  are  to 
esteem  them  in  their  office,  and  regard  them  as  servants 
of  Christ,  and  your  servants  for  his  sake.  You  may 
never  hastily  receive,  nor  rashly  propagate  an  accusation 
against  them,  which  might  injure  their  character,  or  ob- 
struct their  usefulness;  but  you  must  support  their  just 
reputation  both  as  ministers  and  as  men. 

As  they  are  called  to  labour  among  you  in  word  and 
doctrine,  you  must  attend  on  their  ministrations  with  dili- 
gence, and  receive  the  word  from  them  with  meekness, 
and  be  cautious  that  you  impede  not  its  influence  on  your 
own  heart  by  a  cavilling  humour,  and  hinder  not  its  ef- 
fect on  others  by  captious  objections. 

As  they  are  to  warn  the  unruly,  and  rebuke  open 
transgressors,  so  you  must  apply  their  admonitions  as  far 
as  pertinent  to  your  own  case,  and  aid  the  just  opera- 
tions of  them  on  all  concerned. 

As  they  are  to  instruct  and  convince  gainsayers,  so, 
when  you  hear  from  them  a  doctrine  diverse  from  your 
former  sentiments,  you  are  to  examine  it  without  prejudice  ; 
and,  if  the  evidence  of  truth  is  on  their  side,  submit  with 
joy  to  the  correction  of  your  mistakes.  If,  on  the  con- 
trary, you  conclude  them  to  be  in  an  error,  traduce  them 
not  as  heretics  ;  talk  not  against  them  by  the  walls  and  in 


552  AN    EXPOSITION    OF    THE  Serm.XLIII. 

the  doors  of  your  houses ;  but  state  to  them  the  grounds 
of  your  dissatisfaction,  and  by  friendly  conference,  labour 
to  rectify  their  mistake,  or  to  see  your  own. 

As  they  are  ambassadors  for  Christ,  sent  to  open  the 
terms  of  peace,  submit  to  these  terms,  and  become  recon- 
ciled to  God. 

Pray  for  them,  that  utterance  may  be  given  them  to 
speak  the  word  boldly,  as  they  ought  to  speak.  Treat 
them  with  such  kindness,  that  they  may  be  among  you 
without  fear,  while  they  work  the  work  of  God.  And  as 
they  communicate  to  you  spiritual  things,  impart  to  them 
temporal  things  in  such  manner,  that  they  may  pursue  this 
work  without  interruption.  If  religious  knowledge  is  con- 
veyed by  the  word  which  they  preach ;  if  spiritual  strength 
is  increased  by  the  ordinances  which  they  administer ;  if 
God  has  constituted  them  as  guides  to  lead  you  in  the 
way  to  heaven,  as  pastors  to  feed  you,  as  watchmen  to 
warn  you,  and  as  stewards  to  dispense  his  gifts  among  you  ; 
there  is  then  every  reason  why  you  should  honour  them 
in  their  office,  submit  to  them  in  the  execution  of  it,  and 
pray  for  them,  that  the  word  of  God  may  be  glorified. 

There  ought  to  be  a  mutual  submission  among  the 
members  of  the  church.  For  there  is  an  authority  given 
to  all  collectively  over  each  particular  member.  The 
church  is  to  inspect,  exhort,  admonish  and  censure  her 
members,  as  their  cases  may  require;  and  each  member 
is  to  consider  himself  as  under  her  discipline  both  by  his 
own  covenant  and  by  Christ's  command ;  and  to  this  disci- 
pline he  is  bound  peaceably  to  submit,  as  far  as  it  is  ad- 
ministered agreeably  to  the  gospel. 

Christians  are  to  consider  one  another,  that  they  may 
provoke  unto  love  and  good  works;  to  study  the  things 
which  make  for  common  edification  and  comfort,  and  to 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace.     They 


Chap.  V.  21.  EPISTLE    TO    THE    EPHESIANS.  553 

should  not  withdraw  themselves  from  the  church  for  every 
cause,  either  for  supposed  errors  in  it,  for  personal  dislike 
to  the  pastor,  or  for  disgust  at  a  discipline,  which  affects 
them  or  their  particular  friends ;  but  should  rather  labour 
by  gospel  means  to  remove  the  cause  of  their  offence,  and 
to  preserve  the  general  peace. 

In  order  to  this  mutual  submission,  there  must  be  a 
spirit  of  humility.  These  St.  Peter  places  in  connexion. 
"  Be  ye  all  subject  one  to  another,  and  be  clothed  with 
humility.'1  This  will  dispose  Christians  to  think  soberly 
of  their  own  knowledge  and  goodness,  and  in  honour  to 
prefer  one  another.  An  undue  opinion  of  themselves  is 
the  cause  of  all  their  assuming  behaviour.  It  is  this,  that 
makes  them  treat  superiors  with  insolence,  equals  with 
rudeness  and  inferiors  with  contempt.  It  is  this  that 
makes  them  forward  to  dictate,  and  backward  to  be  advised  ; 
obstinate  in  their  own  ways  and  impatient  of  control  ;  con- 
fident in  their  own  opinions  and  deaf  to  the  voice  of  rea- 
son. It  is  this  that  makes  them  create  imaginary,  and 
overrate  real  injuries;  resentful  of  reproof,  and  scornful 
of  instruction.  This  is  the  main  source  of  contentions, 
and  the  greatest  bar  to  reconciliation. 

A  humble  view  of  ourselves  will  produce  quite  contrary 
effects.  This  will  make  us  swift  to  hear,  slow  to  speak, 
open  to  conviction,  ready  to  retract  our  errors  and  confess 
our  faults,  free  to  receive  advice,  and  prompt  to  acknow- 
ledge a  kindness.  This  will  lead  us  to  give  honour  where 
it  is  due,  to  condescend  to  men  of  low  estate,  to  bear 
the  infirmities  of  the  weak,  and  to  follow  peace  with  all 
men. 

Religion  begins  in  humbleness  of  mind,  in  a  convic- 
tion of  our  own  guilt  and  unworthiness.  In  this  con- 
viction we  must  apply  to  the  mercy  of  God  in  the  name 
of  Jesus  for  pardon,  grace  and  glory.     In  this  humble  ap- 


554  AN    EXPOSITION    OF    THE  Sera.  XLIII. 

plication  of  the  soul  to  God,  through  a  Mediator,  consists 
true  and  saving  faith.  Faith  is  a  meek,  submissive,  peace- 
able grace.  It  begins  in  a  sight  of  ourselves  as  sinners, 
and  in  a  view  of  Christ  as  a  gracious  and  sufficient  Saviour. 
The  life  of  the  Christian  is  by  the  faith  of  the  Son  of 
God ;  and  this  faith  operates  to  increasing  humility,  con- 
descension and  love.  The  nearer  he  keeps  to  Christ,  the 
more  he  will  learn  from  him,  and  the  more  he  will  be  as- 
similated to  him  who  is  meek  and  lowly.  The  stronger 
is  his  faith,  the  deeper  will  be  his  humiliation,  and  the 
more  ardent  and  diffusive  his  love.  Let  us  therefore 
purify  our  souls  in  obeying  the  truth  through  the  Spirit 
unto  unfeigned  love  of  the  brethren ;  and  love  one  another 
with  a  pure  heart  fervently,  as  becomes  those  who  are 
born  of  incorruptible  seed,  even  by  the  word  of  God, 
which  liveth  and  abideth  forever. 


Chap.  V.  22-33.     EPISTLE    TO    THE    EPHESIANS.  555 


SERMON  XLIV. 

Ephesians  v.  22-33. —  Wives,  submit  yourselves  unto  your 
own  husbands  as  unto  the  Lord.  For  the  husband  is 
the  head  of  the  wife,  even  as  Christ  is  the  head  of  the 
church  :  and  he  is  the  Saviour  of  the  body.  Therefore 
as  the  church  is  subject  unto  Christ,  so  let  the  wives  be 
to  their  own  husbands  in  every  thing. 

Husbands,  love  your  wives,  even  as  Christ  also  loved  the 
church,  and  gave  himself  for  it  ;  that  he  might  sanc- 
tify and  cleanse  it  with  the  washing  of  water  by  the 
word,  that  he  might  present  it  to  himself  a  glorious 
church,  not  having  spot  or  wrinkle,  or  any  such  thing  ; 
but  that  it  should  be  holy  and  without  blemish.  So 
ought  men  to  love  their  wives,  as  their  own  bodies  :  he 
that  loveth  his  wife  loveth  himself.  For  no  man  ever 
yet  hated  his  own  flesh  ;  but  nourisheth  andcherisheth  it, 
even  as  the  Lord  the  church  :  for  we  are  members  of 
his  body,  of  his  flesh,  and  of  his  bones.  For  this  cause 
shall  a  man  leave  his  father  and  his  mother,  and  shall 
be  joined  to  his  wife,  and  they  two  shall  be  one  flesh. 
This  is  a  great  mystery;  but  I  speak  concerning  Christ 
and  the  church.  Nevertheless,  let  every  one  of  you  in 
particular  so  love  his  wife  even  as  himself :  and  the 
wife  see  that  she  reverence  her  husband. 

The  Apostle  having,  in  the  preceding  part  of  this  epis- 
tle, stated  and  inculcated  the  various  duties  which  Chris- 
tians more  generally  owe  to  one  another,  comes  now  to 
the  consideration  of  the  relative  and  domestic  duties. 


556  AN    EXPOSITION    OF    THE  Serm.  XLIV. 

In  the  words  just  read,  he  particularly  explains  and 
powerfully  urges  the  duties  of  the  conjugal  relation. 

As  this  is  the  first,  so  it  is  the  most  important  relation 
that  ever  existed  in  the  human  race :  and  the  obligations 
arising  from  it,  ought  to  be  seriously  considered  and  sa- 
credly regarded.  The  happiness  of  the  relation,  its  use- 
fulness to  civil  and  religious  society,  the  honour  of  the 
family,  the  education  of  children,  and  the  interests  of 
religion  in  the  world,  much  depend  on  the  prudent  and 
faithful  discharge  of  the  duties  which  the  husband  and 
wife  owe  to  each  other.  Of  these  duties,  there  is  no 
passage  in  Scripture  which  gives  a  clearer  view  than 
this  before  us.  But  while  we  attend  to  this,  we  shall 
naturally  introduce  other  passages  relative  to  the  same 
subject. 

You  will  here  observe, 

That  there  are  some  duties  which  these  correlates  owe 
to  each  other  in  common. 

That  there  are  some  particularly  incumbent  on  the  wife 
toward  her  husband.     And, 

That  there  are  some  particularly  incumbent  on  the  hus- 
band toward  his  wife. 

These  several  obligations  I  shall  explain  ;  and  shall  also 
apply  in  their  place  the  arguments  which  the  Apostle  uses 
to  enforce  them. 

I.  I  begin  with  those  which  are  common  to  both  the 
correlates. 

The  husband  and  wife  are,  in  some  respects,  equals. 
Hence  there  are  several  duties  alike  incumbent  on  both. 
The  Apostle,  alluding  to  the  union  of  the  first  pair,  and 
to  the  first  institution  of  marriage,  says,  "A  man  shall 
leave  his  father  and  mother,  and  shall  be  joined  to  his 
wife,  and  they  two  shall  be  one  flesh." 

This  relation  is  founded   in   mutual   consent;  and  the 


Chap.  V.  22-33.       EPISTLE    TO    THE    EPHESIANS.  557 

consent  does,  or  ought  to  proceed  from  mutual  affection, 
and  to  be  preserved  by  mutual  kindness. 

As  these  relatives  are  one,  and  have  one  common  in- 
terest, they  ought  to  act  with  an  undivided  concern  for 
the  happiness  of  the  family. 

Being  one  flesh,  they  are  to  dwell  together  as  heirs  of 
the  grace  of  life.  The  husband  is  not  to  put  away  his 
wife,  nor  she  to  depart  from  him. 

They  are  alike  bound  to  mutual  fidelity  and  a  chaste 
conversation.  They  are  to  avoid,  not  only  the  gross  vio- 
lations of  the  conjugal  vow,  but  that  light  behaviour  and 
wanton  language,  which  indicate  an  impure  mind,  or  which 
might  insensibly  transfer  the  affections  to  an  unlawful  ob- 
ject, or  create  the  suspicion  of  a  wandering  desire. 

They  are  under  equal  obligations  to  study  each  other's 
peace  and  comfort,  to  take  part  in  each  other's  pains  and 
distresses,  to  assist  in  each  other's  duties  and  services,  and 
to  support  each  other's  reputation  and  honour.  Every 
thing  of  this  kind  is  comprised  in  the  Apostle's  direction, 
"  To  render  to  each  other  due  benevolence." 

The  instruction  and  education  of  their  children  and  do- 
mestics ;  the  giving  and  receiving  of  seasonable  advice ; 
and  praying  with  and  for  one  another,  are  duties  common 
to  both,  and  implied  in  that  expression  of  St.  Peter,  "  that 
they  live  together  as  heirs  of  the  grace  of  life,  that  so 
their  prayers  may  not  be  hindered." 

II.  There  are  some  duties  peculiarly  incumbent  on  the 
wife.  These  the  Apostle  expresses  by  the  terms  submis- 
sion, reverence,  obedience,  and  subjection. 

"  Wives,  submit  yourselves  to  your  own  husbands,  as 
unto  the  Lord,  for  the  husband  is  the  head  of  the  wife,  as 
Christ  is  the  head  of  the  church.  As  the  church  is  subject 
to  Christ,  so  let  the  wives  be  to  their  husbands  in  every 
thing.     Let  the  wife  see  that  she  reverence  her  husband." 


558  AN    EXPOSITION    OF    THE  Serin.  XLIV. 

He  cannot  intend,  that  the  wife  in  every  thing  should 
yield  an  implicit  obedience  to  her  husband,  as  the  church 
to  Christ;  but  only  that  she  should  be  subject  to  him  in 
all  things  agreeable  to  the  will  of  Christ.  So  he  states  her 
obedience  in  his  epistle  to  the  Colossians,  "  Wives,  submit 
yourselves  to  your  own  husbands,  as  is  fit  in  the  Lord." 

The  husband,  though  the  head  of  the  wife,  is  not  to 
treat  her  as  a  menial  servant,  and  exact  from  her  an  un- 
limited subjection.  This  is  to  assume  an  authority  which 
Christ  has  not  communicated  to  him.  Both  should  act, 
as  having  one  soul,  and  combine  their  influence  in  the 
government  of  the  household.  But  when  there  happens 
a  diversity  of  sentiment,  and  neither  can  impart  convic- 
tion, the  obligation  to  recede  doubtless  lies  first  on  the 
woman. 

The  Apostle  says,  "  The  woman  ought  not  to  usurp 
authority  over  the  man,  but  to  be  in  silence  with  all  sub- 
jection." For  this  he  assigns  several  reasons.  He  says, 
"  Adam  was  first  formed,  and  then  Eve."  He  therefore 
had  a  natural  precedence.  "  The  man  is  not  of  the  wo- 
man, but  the  woman  of  the  man,"  being  formed  out  of 
him,  and  made  of  his  flesh  and  bone.  "  Neither  was  the 
man  created  for  the  woman,  but  she  for  the  man,"  to  be 
an  help  meet  for  him.  "  And  Adam  was  not "  first  "  de- 
ceived," and  drawn  into  the  apostacy,  "  but  the  woman 
being  deceived  was"  first  "in  the  transgression."  For 
this  cause  God  ordered  that  "  her  desire  should  be  to  her 
husband,  and  he  should  rule  over  her." 

But  the  reason  alleged,  in  the  text,  for  this  subjection, 
is  the  example  of  the  church.  The  first  marriage  was  an 
emblem  of  the  union  between  Christ  and  his  church.  As 
the  woman  was  bone  of  man's  bone,  and  flesh  of  his  flesh, 
so  "  we  are  members  of  Christ's  body,  of  his  flesh,  and  of 
his  bones."     And  the  ancient  institution,  "  They  two  shall 


Chap.  V.  22—33.       EPISTLE    TO    THE    EPHESIANS.  559 

be  one  flesh,"  was  a  mystical  representation  of  this  spir- 
itual relation. 

Now,  since  the  church  is  subject  to  Christ,  the  woman 
ought  to  be  subject  to  her  husband,  who,  by  Christ's  au- 
thority, is  constituted  her  head. 

A  family  should  resemble  a  church  in  union,  peace,  and 
subordination.  In  a  church  there  could  be  no  edification, 
if  there  were  no  government ;  neither  in  a  family  could 
there  be  order,  if  there  were  no  head.  Either  of  them, 
without  rule,  must  be  dissolved,  or  live  in  perpetual  dis- 
cord. Christ  is  the  head  of  the  church ;  and  all  its  mem- 
bers are  bound  to  obey  the  government  which  he  has 
instituted.  The  husband,  under  him,  is  ruler  in  his  own 
house;  and  when  he  governs  it  according  to  the  laws  of 
Christ,  all  the  members  are  to  be  subject  to  him.  Thus 
the  family  will  become  a  little  church ;  and,  being  edified 
in  knowledge  and  virtue,  will  grow  into  a  meetness  to  join 
the  general  assembly  and  church  of  the  first  born,  whose 
names  are  written  in  heaven. 

The  honour  and  interest  of  religion  require,  that  wives, 
by  a  cheerful  subordination,  co-operate  with  their  husbands 
in  all  the  important  concerns  of  the  household,  and  in  the 
nurture,  education,  and  government  of  the  dependent 
members.  Hence  this  direction  of  Paul  to  Titus,  "  Charge 
them  to  be  sober,  to  respect  their  husbands,  to  love  their 
children,  to  be  discreet,  chaste,  keepers  at  home,  good, 
obedient  to  their  husbands,  that  the  word  of  God  be  not 
blasphemed;"  or  that  the  gospel  be  not  reproached  among 
heathens  by  means  of  the  confusions  and  disorders  in 
Christian  families.     We  proceed, 

III.  To  consider  the  duties  of  husbands  to  their  wives. 
These  the  Apostle  expresses  by  the  word  Love. 

Under  this  word  he  comprises  all  those  kind  offices, 
which  love,  in  so   intimate   and  tender  a   connexion,  will 


560  AN    EXPOSITION    OF    THE  Serra.  XLJ.V. 

naturally  dictate.  Love  here  stands  opposed  to  sharpness 
and  severity.  "  Husbands,  love  your  wives,  and  be  not 
bitter  against  them."  Though  the  wife,  by  the  order  of 
creation,  the  manner  of  the  apostacy,  and  the  injunctions 
of  the  gospel,  is  bound  to  obey ;  yet  the  husband  is  not 
warranted  to  exercise  an  arbitrary  authority.  He  is  to 
maintain  his  superiority  with  gentleness,  always  consider- 
ing his  wife  as  his  associate,  closely  allied  to  him  by  the 
strongest  bonds  of  friendship  and  interest.  "  He  must 
not  be  bitter  against  her."  This  is  a  metaphor  taken  from 
the  disgust  excited  by  bitter  objects  of  taste.  He  should 
not,  by  a  peevish,  morose,  and  haughty  carriage,  render 
himself  ungrateful  and  offensive  to  her,  like  wormwood  to 
the  mouth.  He  should  not  be  provoked  to  wrath,  aver- 
sion, and  upbraiding  by  her  trivial  imperfections  and  acci- 
dental failings,  as  the  stomach  is  provoked  to  disgust  by 
loathsome  food.  The  near  connexion  between  the  par- 
ties renders  that  language  and  behaviour  bitter,  which,  in 
other  circumstances,  would  be  indifferent.  The  malice  of 
an  enemy  may  make  little  impression,  when  the  coldness 
of  a  friend  would  be  deeply  felt.  Ill  usage  from  a  stranger 
may  excite  anger ;  but  from  a  near  relative  it  awakens  the 
tenderest  sensations  of  grief.  What  chiefly  wounds  in 
such  cases  is  the  defeat  of  our  expectations.  We  love, 
and  would  be  beloved  ;  we  esteem,  and  would  be  esteemed. 
But  failing  of  these  returns,  we  are  afflicted  and  disconso- 
late. The  reason  why  harsh  words  and  unkind  usage 
are  so  peculiarly  grievous  in  near  relations,  is  because 
they  are  so  little  expected,  and  so  entirely  unmerited. 
The  mind  is  full  of  other  hopes,  and  is  surprised  to 
find  them  deceived.  When,  instead  of  gentleness,  con 
descension  and  affability,  the  wife  only  meets  with  sullen 
reserve,  or  ungenerous  upbraidings,  her  tender  feelings 
are  deeply  wounded.     A  tongue  thus  whet  is  keener  than 


Chap.   V.  22-33.   EPISTLE    TO    THE    EPHESIANS.  561 

a  sword.  Such  sharpened  words  pierce  deeper  than 
an  arrow. 

The  Apostle  Peter  directs  the  husband  "  to  dwell  with 
the  wife  according  to  knowledge,  giving  honour  to  her, 
as  to  the  weaker  vessel,"  to  treat  her  with  lenity  and  soft- 
ness, as  vessels  of  finer  mould  and  and  weaker  contexture 
must  be  handled  with  care  and  tenderness ;  to  regard  her 
as  an  intimate  friend ;  to  support  her  authority  in  the 
household  ;  to  protect  her  person  from  insults ;  to  uphold 
her  reputation ;  to  feel  for  her  pains  and  injuries  ;  to  place 
confidence  in  her  discretion  and  fidelity;  and  to  render 
her  condition  easy  and  happy. 

Whoever  considers  to  what  peculiar  difficulties  and 
trials  God  has  subjected  this  part  of  the  human  species, 
both  by  the  tenderness  of  their  frame,  and  by  the  lot  as- 
signed them,  will  see  himself  bound  to  treat  his  wife  with 
gentleness,  and  to  sustain  her  under  all  her  infirmities. 
And  if  he  farther  considers,  of  what  use  such  a  friend  is 
in  all  the  changes  of  life ;  what  solace  in  health,  comfort 
in  sickness,  and  relief  in  distress  her  good  offices  afford 
him  ;  and  what  peculiar  burdens  fall  to  her  share  in  the 
nurture  and  education  of  children,  he  will  find  himself 
bound,  in  point  of  justice  and  gratitude,  to  study  her  hap- 
piness ;  and  will  feel  the  propriety  of  those  divine  precepts, 
which  require  him  to  love  his  wife,  and  give  her  honour 
as  the  more  tender  vessel. 

But  this  brings  me  to  consider  the  reasons  alleged  why 
the  husband  should  love  his  wife. 

One  argument  is  the  example  of  Christ.  "  Husbands, 
love  your  wives,  as  Christ  loved  the  church." 

One  end  of  Christ's  appearance  in  the  flesh  was  to  set 
us  an  example  of  our  duty.  As  he  never  sustained  the 
tender  domestic  relations,  he  could  not  exhibit  a  direct 
example  of  the  duties  resulting  from  them.      But  then  his 

71 


562  AN    EXPOSITION    OF    THE  Serai.  XLIV. 

relation  to  the  church  is  so  similar  to  that  subsisting  be- 
tween husband  and  wife,  that  the  latter  is  often  compared 
to,  and  illustrated  by  the  former.  He  is  called  the  bride- 
groom, and  his  church  the  bride.  Hence  his  love  to  the 
church  is  improved  as  an  argument  to  enforce  on  husbands 
the  duties  which  they  owe  to  their  wives. 

Having  mentioned  the  love  of  Christ,  the  Apostle  so 
strongly  feels  the  argument,  that  he  expatiates  and  en- 
larges upon  it.  "  Christ  loved  the  church  and  gave  him- 
self for  it."  Greater  love  hath  no  man  than  this,  that  a 
man  lay  down  his  life  for  his  friend ;  but  Christ  commended 
his  love  toward  us,  in  that,  while  we  were  enemies,  he 
died  for  us.  He  has  purchased  for  himself  a  church  with 
his  own  blood.  He  has  redeemed  her  from  bondage,  in- 
troduced her  into  a  state  of  freedom,  and  admitted  her  to 
an  intimate  communion  with  himself. 

He  gave  himself  for  the  church,  "  that  he  might  sanc- 
tify and  cleanse  it  with  the  washing  of  water  by  the  word." 
The  great  end  for  which  he  brings  us  into  the  church  is, 
that  we  might  be  sanctified.  In  order  to  our  sanctifica- 
tion,  he  has  appointed  his  word  and  ordinances,  which  we 
are  to  attend  upon  with  this  view.  The  work  of  the 
Spirit  in  our  sanctification  is  not  immediate,  but  by  his 
word  and  ordinances.  And  it  is  only  in  our  attendance 
on  these,  that  we  obtain  his  sanctifying  grace.  Do  not 
then  imagine  that  you  ought  to  absent  yourselves  from  the 
church  until  you  are  sanctified ;  that  you  are  first  to  be- 
come holy,  and  afterward  to  attend  on  the  institutions  of 
Christ  as  evidences  that  you  are  holy.  But  remember 
that  "  Christ  gave  himself  for  the  church,  that  he  might 
cleanse  it  with  the  washing  of  water  by  the  word,  and 
thus  finally  present  it  to  himself  a  glorious  church,  not 
having  spot  or  wrinkle,  or  any  such  thing." 

In    the    present    state   there   will   be    some    spots    and 


Chap.  V.  22-33.       EPISTLE    TO    THE    EPHESIANS.  563 

wrinkles  in  the  church.  There  will  be  in  it  some  unsanc- 
tified  members ;  and  the  saints  themselves  will  be  sancti- 
fied only  in  part.  But  in  the  future  state,  the  church  will 
be  perfectly  cleansed.  Hypocrites  will  be  utterly  exclu- 
ded, and  the  saints  will  be  sanctified  wholly. 

Christ  has  given  his  word  and  ordinances,  that  by  them 
his  body  may  be  edified,  and  that  we  all  may  come  in  the 
unity  of  the  faith  and  of  the  knowledge  of  the  Son  of  God 
unto  perfect  men,  unto  the  measure  of  the  stature  of  the 
fulness  of  Christ. 

This  example  teaches  us  that  Christians  ought  to  love 
one  another ;  to  bear  one  another's  burdens,  forgive  each 
other's  offences,  and  assist  each  other  in  those  spiritual  ex- 
ercises, which  are  preparatives  for  heaven.  It  teaches  us 
that  husbands  are  especially  bound  to  love  their  wives, 
and,  by  such  kind  offices,  to  express  their  love  to  them. 
This  is  to  love  them,  as  Christ  loved  the  church. 

Another  reason  for  this  love  in  the  conjugal  relation  is, 
that  "  whoso  loveth  his  wife,  loveth  himself."  The  parties 
are  one  flesh,  and  have  one  interest ;  and  "  no  man  hates 
his  own  flesh,  but  nourishes  and  cherishes  it."  Every  dis- 
honour or  injury  which  a  man  does  to  so  intimate  a  rela- 
tive, recoils  on  himself.  He  must  eventually  suffer  it. 
His  peace,  reputation,  and  prosperity  greatly  depend  on 
the  virtue,  discretion,  serenity,  and  contentment  of  his 
wife.  If  therefore  he  loves  himself,  he  ought  to  love  her, 
to  bear  her  burdens,  relieve  her  distresses,  contribute  to 
her  cheerfulness,  encourage  her  virtues,  discover  a  satis- 
faction in  her  discreet  behaviour,  and  joyfully  accept  her 
friendly  assistance  in  the  government  of  the  family,  and  in 
the  management  of  their  common  concerns.  In  cases  of 
misconduct,  he  ought  not  to  upbraid  with  severity,  but  to 
expostulate  with  tenderness.  And  in  cases  of  difference 
in  opinion,  he  ought  not  to   oppose  with   haughtiness,  but 


564  AN    EXPOSITION    OF    THE  Serin.  XLIV. 

either  to  convince  by  reason,  or  dissent  with  modera- 
tion. 

The  happiness  of  a  parent  depends  much  on  the  virtuous 

manners  of  his  children ;  and  their  virtue  will  greatly  de- 
pend on  union  in  the  heads  of  the  household.  This 
union  can  be  preserved  only  by  a  mild  and  discreet 
carriage  toward  each  other.  If  the  husband  is  the 
head  of  the  wife,  the  peace  of  the  family  will  chiefly  lie 
with  him.  If  he  expects  submission  from  her,  let  him  fill 
his  superior  station  with  such  virtue  and  wisdom,  as  to 
obtain  it  without  controversy.  Submission  is  then  most 
easily  gained,  when  it  is  most  obviously  merited.  If  there 
is  no  prudence,  dignity  or  virtue  in  the  conduct  of  the 
man,  he  has  little  reason  to  expect,  and  less  right  to  claim, 
a  cheerful  obedience  from  his  wife.  The  man  who  acts 
worthily  in  his  place  at  the  head  of  a  family,  will  seldom 
need  to  enter  into  a  debate  for  superior  authority.  It 
will  usually  be  yielded  without  reluctance. 

The  similitude,  which  the  Apostle  here,  and  in  divers 
other  places,  draws  between  a  family  and  a  church,  sug- 
gests to  us  that  religion,  in  every  family,  should  be  an  ob- 
ject of  principal  regard :  for  without  this  the  resemblance 
will  not  hold.  It  is  only  the  religious  husband  who  gov- 
erns his  family,  as  Christ  governs  the  church.  It  is  only 
the  religious  wife,  who  obeys  her  husband,  as  the  church 
obeys  Christ.  Where  the  spirit  of  religion  reigns  in  both, 
the  union  will  be  easy,  and  their  joint  government  will 
have  efficacy. 

As  a  family  should  resemble  a  church;  so  it  ought  to  be 
subordinate  to  the  church ;  and  the  church  should  assist 
in  the  government  of  it. 

Parents  should  early  dedicate  their  children  to  Christ ; 
for  he  has  said,  "  Suffer  little  children  to  come  to  me,  and 
forbid  them  not,  for  of  such  is  the  kingdom  of  heaven." 


Chap.  V.  22-23.      EPISTLE    TO    THE    EPHESIANS.  565 

They  should  educate  their  children  for  him  and  seek  his 
blessing  upon  them.  They  should  instruct  them  in  his 
religion  and  exemplify  it  to  them  in  their  own  daily  con- 
versation. They  should  assist  their  children  in  their  de- 
votions, and  require  their  attendance  on  the  stated  worship 
of  the  family.  And,  when  they  arrive  at  proper  age, 
parents  should  encourage  their  approach  to  the  ordi- 
nances of  Christ  in  his  church,  that  thereby  they  may 
be  sanctified  and  made  meet  for  the  church  which  is 
above. 

If  families  were  as  little  churches,  the  church  would 
receive  from  them  continual  accessions;  new  members 
would  be  added  to  it,  and  Christ's  house  would  be 
full. 

The  decline  or  revival  of  religion  will  usually  keep 
pace  with  the  neglect  or  support  of  family  order  and  dis- 
cipline. And  the  maintenance  of  family  religion  depends 
on  nothing  more  than  the  union  of  the  heads.  If  with 
them  there  is  strife  and  contention,  the  house  will  be  filled 
with  confusion  and  every  evil  work.  If  they  are  divided 
in  their  opinions,  and  imbittered  in  their  feelings ;  if  they 
look  on  each  other  with  jealousy  and  distrust;  if  they 
frequently  fall  into  passionate  altercations  and  disputes; 
if  the  wife  pays  no  regard  to  her  husband's  pleasure,  and 
he  puts  no  confidence  in  her  discretion ;  prayer  will  be 
hindered,  or  performed  without  devotion.  For  how  can 
they  unite  in  prayers  and  praises  to  God,  who  unite  in 
nothing  else,  and  are  become  more  distinct  in  affection, 
than  if  they  never  had  been  made  one  flesh.  How  can 
they  command  obedience  from  their  children,  who  appear 
to  have  no  government  of  themselves  ?  How  can  they 
form  their  domestics  to  virtue,  who  exhibit  an  example 
inconsistent  with  virtue,  and  show  themselves  to  be  want- 
ing in  a  most  capital  branch  of  religion  ? 


566  AN    EXPOSITION    OF    THE  Serin.  XLIV. 

Let  us,  then,  who  stand  in  this  connexion,  by  reciprocal 
love  and  good  offices  honour  our  profession  and  pro- 
mote each  other's  happiness,  as  being  heirs  together 
of  the  grace  of  life.  Then  our  prayers  will  not  be  hin- 
dered. 


Chap.  VI.   1-4.       EPISTLE    TO    THE    EPHESIANS.  567 


SERMON  XLV. 

Ephesians  vi.  1-4. — Children,  obey  your  parents  in  the 
Lord,  for  this  is  right.  Honour  thy  father  and  mother, 
(which  is  the  first  commandment  with  promise,)  that  it 
may  be  well  with  thee,  and  thou  may  est  live  long  on  the 
earth.  And  ye  fathers,  provoke  not  your  children  to 
wrath  ;  but  bring  them  up  in  the  nurture  and  admoni- 
tion of  the  Lord. 

In  these  words  the  Apostle  states  the  duty  of  children 
to  their  parents,  and  the  duty  of  parents,  to  their  chil- 
dren. 

We  will  consider  them  distinctly.     First. 

The  Apostle  addresses  himself  to  children  in  an  exhor- 
tation to  obey  and  honour  their  parents.  "  Obey  your 
parents  in  the  Lord ;"  or  in  compliance  with  the  com- 
mand of  the  Lord,  which  says,  "  Honour  thy  father  and 
mother."  To  enforce  this  exhortation  he  reminds  children, 
that  the  command  to  "  honour  their  parents,"  is  distin- 
guished from  the  others  by  a  particular  promise  of  the 
divine  favour.  "  This  is  the  first  commandment  with 
promise."  The  promise  is,  "  Thou  shalt  live  long  on  the 
earth."  This  promise  the  Apostle  interprets,  not  as  con- 
fined to  temporal  prosperity,  nor  yet  as  absolutely  insuring 
long  life ;  but  as  signifying  in  general,  that  "  it  shall  be 
well  with  them ;"  or  that  God  will  bestow  on  them  such 
things,  as  his  perfect  wisdom  sees  to  be  best  for  them. 
"  Obey  your  parents,  for  this  is  right."  It  is  plainly  rea- 
sonable in  itself  and  acceptable  to  God,  that  children,  who 


568  AN'    EXPOSITION    OF    THE  Serm.  XLV. 

are  young  and  inexperienced,  weak  and  dependent,  should 
honour  and  obey  those  who  naturally  care  for  them,  who 
are  charged  with  their  support  and  education,  and  whose 
superior  wisdom  and  riper  experience  enable  them  to 
judge  for  their  children  better  than  children  can  judge  for 
themselves. 

The  obedience  and  honour,  which  children  owe  to  their 
parents,  comprise  several  things,  which  are  of  great  impor- 
tance in  this  relation. 

1.  Children  owe  to  their  parents  an  inward  affection 
and  regard. 

Their  obedience  should  flow  from  love,  gratitude  and 
esteem. 

Without  a  correspondent  principle  in  the  heart,  exter- 
nal tokens  of  honour  are  of  little  value.  The  love  which 
parents  bear  to  their  children  entitles  them  to  reciprocal 
affection. 

Consider,  you  who  are  young,  in  what  various  ways 
your  parents  have  expressed  and  continue  still  to  testify 
their  regard  for  you.  They  have  supplied  the  wants  of  your 
helpless  infancy ;  watched  over  the  motives  of  your  heed- 
less childhood,  and  guided  the  steps  of  your  giddy  and  un- 
thinking youth.  They  have  spared  no  pains  to  inform 
your  minds  and  regulate  your  manners,  to  rear  you  to  man- 
hood, and  mould  you  to  virtue.  They  have  anxiously 
attended  you  in  times  of  sickness,  and  trembled  for  you 
in  hours  of  danger.  And  your  happy  return  to  health 
and  safety  has  filled  their  hearts  with  joy,  and  their  mouths 
with  praise.  You,  who  have  seen  a  brother  or  a  sister 
wrapt  in  a  funeral  shroud,  have,  at  the  same  time,  wit- 
nessed the  anguish  of  your  parents.  Such  would  have 
been  their  anguish,  had  the  same  shroud  embraced  your 
cold  limbs.  How  are  they  distressed,  when,  by  your  un- 
worthy  behaviour,  you  bring    shame    and   dishonour  on 


Chap.  VI.  1-4.        EPISTLE    TO    THE    EPHESIANS.  569 

yourselves !  What  pleasure  fills  their  souls,  when  they 
see  you  improving  in  knowledge  and  goodness,  and  rising 
to  reputation  and  esteem  !  All  their  worldly  labours  and 
cares  have  your  welfare  and  honour  for  their  principal 
object.     Their  earthly  hopes  and  prospects  are  in  you. 

Can  you,  my  young  friends,  think  seriously  on  these 
instances  of  your  parent's  regard  and  affection,  and  not 
feel  yourselves  bound  to  return  love  for  love  1  You 
love  those  companions,  who  associate  with  you  in  your 
amusements  and  diversions.  Can  you  be  indifferent  to 
your  parents,  who  daily  employ  their  time,  strength  and 
thoughts  in  promoting  your  comfort  and  welfare,  and  in 
laying  a  foundation  for  your  honour  in  this  world,  and 
your  happiness  in  the  next  ? 

If,  at  any  time,  you  feel  uneasy  under  the  restraints, 
which  they  lay  upon  you,  consider,  whether  they  have 
not  given  you  full  proof  of  their  benevolence ;  and  be- 
lieve that  these  restraints  are  kindly  intended. 

2.  You  are  to  honour  your  parents  by  external  tokens 
of  respect. 

Solomon,  though  his  real  dignity  raised  him  superior 
to  all  around  him,  yet  he  forgot  not  the  honour  due  to  a 
parent.  When  his  mother  approached  him,  he  rose  to 
meet  her,  and  bowed  himself  to  her,  and  placed  her  on 
his  right  hand. 

The  natural  superiority  of  your  parents,  and  the  im- 
portant relation  which  they  bear  to  you,  oblige  you  to  be 
submissive  in  your  carriage,  dutiful  in  your  manners,  and 
respectful  in  all  that  you  speak  to  them  in  their  presence, 
or  say  concerning  them  in  their  absence. 

There  is  nothing  which  shocks  us  more,  than  to  see  a 
youth  behave  toward  his  parents  with  insolence,  or  to  hear 
him  treat  their  characters  with  derision. 

Never,  my  children,  never  expose  the  secret  failings  of 


570  AN    EXPOSITION    OF    THE  Serm.  XLV. 

a  parent.  You  will  thus  bring  dishonour  on  yourselves, 
and  on  the  family.  If,  at  any  time,  you  should  have  occa- 
sion to  mention  some  public  instance  of  his  misconduct, 
speak  with  prudent  caution  and  tenderness;  with  filial 
grief  and  concern ;  not  in  a  way  of  ridicule,  mockery  and 
contempt.  The  impiety  of  Ham  in  deriding  his  father's 
miscarriage,  brought  on  him  a  lasting  curse ;  while  the 
filial  dutifulness  of  the  other  sons,  in  endeavouring  to  con- 
ceal his  shame,  entailed  a  blessing  on  them  and  their  pos- 
terity. 

3.  You  are  to  obey  the  just  commands  of  your 
parents. 

"  Obey  your  parents  in  the  Lord."  You  are  to  hon- 
our God  as  supreme,  and  them  in  obedience  to  him.  "  If 
any  man  love  father  or  mother  more  than  me,"  says  our 
Lord,  "  he  is  not  worthy  of  me."  If  a  parent  should  en- 
join anything  contrary  to  the  will  of  God,  you  cannot  be 
bound  to  obey :  for  the  authority  of  God,  and  the  obliga- 
tions of  virtue  are  always  superior  to  the  commands  of 
men.  "  Obey  your  parents  in  all  things  ;"  says  the  Apos- 
tle, "  for  this  is  well  pleasing  to  the  Lord."  You  must 
make  it  your  first  aim  to  please  God ;  and,  in  all  things 
agreeable  to  his  will,  you  must  be  obedient  to  them.  In 
matters,  of  which  you  are  not  competent  to  form  a 
judgment,  you  must  submit  to  their  authority,  and  confide 
in  their  superior  wisdom.  If  in  these  cases  you  err,  the 
error  will  be  to  them,  not  to  you. 

You  should  obey  them  cheerfully,  without  complaining, 
or  answering  again ;  without  evading  or  shifting  off  their 
orders.  For  this  you  have  the  example  of  Christ,  who, 
in  his  youth,  was  subject  to  his  parents.  There  is  a 
particular  curse  denounced  against  the  child,  "  whose 
eye  mocketh  at  his  father,  and  despiseth  to  obey  his 
mother." 


Chap.  VI.  1-4.       EPISTLE    TO    THE    EPHESIANS.  571 

4.  You  are  not  only  to  obey  their  express  commands, 
while  you  are  under  their  authority,  but  to  receive,  with 
decent  and  humble  regard,  the  instructions,  counsels  and 
reproofs,  which  they  may  see  fit  to  communicate  after- 
ward. From  their  age  and  experience  you  may,  perhaps, 
derive  some  real  benefit,  as  long  as  they  shall  live.  Though 
their  authority  will  be  superseded  by  your  maturity,  yet 
their  affection  for  you  and  relation  to  you  will  be  termi- 
nated only  by  death.  Never,  therefore,  reject  with  con- 
tempt their  grave  advice  or  serious  rebuke ;  but  hear  it 
with  attention,  examine  it  with  calmness,  apply  and  obey 
it,  as  far  as  reason  will  justify.  "  A  wise  son  heareth  a 
father's  instruction ;  but  a  scorner  heareth  not  rebuke.  A 
fool  despiseth  the  instruction  of  his  father;  but  he  that 
regardeth  reproof  is  prudent." 

5.  You  are  to  remember,  and,  if  there  is  occasion,  you 
are  also  to  remunerate  the  favours,  which  you  have  re- 
ceived from  your  parents. 

You  must  comfort  and  support  them  under  their  infir- 
mities, relieve  the  pains  and  lighten  the  burden  of  their 
declining  years,  and  be  the  staff  of  their  tottering  age. 
This  is  the  instruction  of  Solomon ;  "  Hearken  unto  thy 
father  who  begat  thee,  and  despise  not  thy  mother,  when 
she  is  old."  The  Apostle  says,  "  Let  children  learn  to 
show  piety  at  home,  and  to  requite  their  parents;"  or 
make  them  a  suitable  return,  when  either  poverty,  age  or 
infirmity  calls  for  it ;  "  for  this  is  good  and  acceptable  be- 
fore God."  An  instance  of  this  filial  piety  we  have  in 
Joseph,  the  governor  of  Egypt,  who,  in  a  time  of  general 
famine,  sent  to  his  aged  father  in  Canaan,  saying,  "  Come 
down  to  me,  tarry  not.  Thou  shalt  dwell  near  to  me, 
and  I  will  nourish  thee."  Another  instance  we  have  in 
David.  Persecuted  and  driven  from  place  to  place  by 
the   malice  of  Saul,   he  felt  an  anxious  concern  for  his 


572  AN   EXPOSITION   OF   THE  Serm.  XLV. 

parents,  lest  the  enemy  unable  to  apprehend  him,  should 
take  vengeance  on  them :  he  therefore  brings  them  into 
the  land  of  Moab,  and  says  to  the  king,  "  Let  my  father 
and  my  mother,  I  pray  thee,  come  forth  and  be  with  you, 
till  I  know  what  God  will  do  for  me."  It  was  said  to 
Naomi,  that  Boaz,  who  had  married  her  daughter,  should 
be  "  a  restorer  of  her  life,  and  a  nourisher  of  her  old  age." 
We  have  a  higher  example  in  our  divine  Saviour,  who,  on 
the  cross,  committed  his  aged  mother  to  the  care  of  John 
his  beloved  disciple.  In  reproving  the  scribes  for  their 
hypocrisy,  our  Lord  mentions  this  as  a  most  abominable 
instance  of  it,  that,  under  pretence  of  piety  to  God,  they 
absolved  men  from  their  obligation  to  support  their  aged 
parents.  "  Ye  reject  the  commandment  of  God,  that  ye 
may  keep  your  own  tradition ;  for  Moses  said,  honour 
thy  father  and  mother ;  but  ye  teach,  that  if  a  man  shall 
say  to  his  father  or  mother,  this  is  a  gift,"  dedicated  to 
God,  "  by  whatsoever  I  might  profit,  or  maintain  thee,  he 
shall  be  free  from  his  obligations  to  do  anything  for  their 
support."  Thus  says  he,  "  Ye  make  the  word  of  God  of 
no  effect." 

You  see,  what  are  the  principal  duties  which  you  owe 
to  your  parents. 

For  your  encouragement  in  the  performance  of  them, 
remember,  that,  to  the  command,  "  Honour  your  parents," 
God  has  added  a  promise,  "  It  shall  be  well  with  you,  and 
your  lives  shall  be  prolonged." 

In  all  your  temporal  concerns  you  will  enjoy  the  smiles 
of  his  providence ;  his  favour  will  multiply  your  days, 
his  blessing  will  prosper  your  labours,  and  his  goodness 
will  supply  your  wants.  His  eye  will  be  upon  you  for 
good ;  his  ear  will  be  open  to  your  prayers ;  and  no  good 
thing  will  he  withhold  from  you.  He  will  make  the  pious 
labours   of  your  parents    subservient    to   your  spiritual 


Chap.   VI.  1-4.        EPISTLE    TO    THE    EPHESIANS.  573 

interest.  Trained  up  by  their  prudent  care,  in  the  way 
of  wisdom,  and  led  along  by  their  counsel  and  example, 
you  will  find  the  path  more  and  more  pleasant  and  invit- 
ing, as  you  proceed.  Strengthened  and  animated  by  the 
power  of  God's  grace,  you  will  repel  temptation  and 
triumph  over  opposition  ;  you  will  run  and  not  be  weary, 
you  will  walk  and  not  faint.     We  proceed, 

Secondly.  To  the  other  branch  of  our  subject,  which 
is,  the  duty  of  parents  to  their  children.  "  Ye  fathers, 
provoke  not  your  children  to  wrath ;  provoke  them  not, 
lest  they  be  discouraged  ;  but  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord."  This  is  agreeable  to  the 
wise  man's  advice,  "  Train  up  a  child  in  the  way  in  which  he 
should  go."  ...  It  is  illustrated  in  the  example  of  Abraham, 
"  who  commanded  his  children  and  his  household  after 
him,  and  they  kept  the  way  of  the  Lord." 

Paul  well  understood  human  nature ;  he  wisely  judged 
what  kind  of  discipline  in  a  household  would  be  most  suc- 
cessful. In  both  the  epistles  in  which  he  treats  on  family 
government,  he  cautions  parents  not  to  discourage  the 
hearts,  and  break  the  spirits  of  their  children,  by  provok- 
ing their  passions.  It  is  a  caution,  which  deserves  the 
attention  of  all  who  are  placed  at  the  head  of  families. 
In  these  little  societies  there  must  be  government,  as  well 
as  in  larger ;  but  it  must  be  a  rational,  not  a  passionate,  a 
mild  and  steady,  not  a  wanton  and  rigorous  government. 
We  must  lead  and  invite  our  children  along  the  path  of 
duty  by  instruction,  argument  and  example,  not  urge  and 
drive  them  by  force  and  terror.  The  former  will  animate, 
the  latter  will  discourage  them. 

The  Apostle  has  a  particular  regard  to  the  religious 
education  of  children.  This  is  the  proper  import  of  the 
phrase,  "  Bring  them  up  in  the  nurture  and  admonition  of 
the   Lord."     By   good   instruction  and    example  nourish 


574  AN    EXPOSITION    OF    THE  Serm.  XLV. 

them  up  in  the  doctrine  of  Christ.  This  is  the  principal 
thing :  but  in  connexion  with  this,  there  must  be  also  an 
attention  to  the  nurture  of  their  bodies,  and  their  pre- 
paration for  business  and  usefulness  in  the  world. 

In  all  parts  of  the  education,  which  we  bestow  upon 
them,  and  the  government  which  we  exercise  over  them, 
we  must  attend  to  this  caution,  "not  to  provoke,  but  en- 
courage them." 

1.  Parents  are  to  instruct  their  children  in  the  doctrines 
and  duties  of  religion. 

Children  come  into  the  world  ignorant  and  uninformed. 
The  principles  and  rudiments  of  religion  must  be  gradu- 
ally implanted  in  them,  as  they  grow  up  to  a  capacity  of 
receiving  them.  And  to  whom  does  it  so  naturally  belong 
to  implant  these  seeds,  as  to  you,  under  whose  care  and 
authority  God  has  placed  them  ?  You  can  best  address 
yourselves  to  their  capacities ;  you  have  the  most  frequent 
opportunities  to  converse  with  them ;  and  their  affection 
for  you  and  confidence  in  you  will  give  your  instructions 
a  peculiar  advantage.  Therefore  God  has  given  it  in 
solemn  charge,  "  that  you  diligently  teach  them  his  laws, 
and  talk  of  them,  when  you  sit  in  your  houses,  when  you 
walk  by  the  way,  when  you  lie  down,  and  when  you 
arise." 

This  work  must  be  begun  early,  before  their  minds  are 
warped  by  corrupt  opinions,  and  hardened  by  vicious 
habits.  "  Whom  shall  you  teach  knowledge,  and  make  to 
understand  doctrine  ?  Them  who  are  weaned  from  the 
milk  and  drawn  from  the  breast." 

You  must  gently  lead  them  along  from  the  more  plain 
and  easy  to  the  more  difficult  and  sublime  truths  of  re- 
ligion. There  must  be  here  a  little,  and  there  a  little. 
Plunge  them  not  at  once  into  deep  mysteries,  nor  lead 
them  too  fast  with  a  multitude  of  precepts,  lest  they  be 


Chap.  VI.  1-1         EPISTLE    TO    THE    EPHESIANS.  575 

discouraged.  Our  Saviour  spake  the  word  to  the  people 
in  parables,  as  they  were  able  to  hear  it.  He  taught  the 
truth  to  his  disciples  gradually,  as  they  could  bear  to  re- 
ceive it.  He  was  careful  not  to  put  new  wine  into  old 
bottles,  lest  the  bottles  should  burst,  and  the  wine  be 
lost. 

Think  not  that  this  attention  is  due  to  your  children 
only  in  their  first  years ;  continue  it  as  long  as  they  are 
under  your  care.  Precept  must  be  upon  precept,  and 
line  upon  line,  that  they  may  hear  the  word  of  the 
Lord. 

2.  Content  not  yourselves  with  giving  your  children 
good  instructions ;  but  endeavour,  by  arguments,  exhor- 
tations and  reproofs,  to  form  their  lives  according  to 
your  instructions. 

Carefully  watch  their  temper  and  manners.  If  you  dis- 
cover in  them  a  vicious  propensity,  check  and  restrain  it, 
before  it  is  grown  into  a  habit.  Let  not  parental  fond- 
ness make  you  blind  to  the  faults  which  appear  in  them, 
or  deaf  to  all  complaints  made  against  them.  But  to 
avoid  this  partiality,  you  must  not  run  into  extreme  seve- 
rities, or  unreasonable  jealousies. 

Ever  carry  a  steady  hand,  and  maintain  a  temperate 
discipline. 

You  may  have  occasion  to  use  your  parental  authority  ; 
but  see  that  you  use  it  with  prudence,  moderation  and 
dignity.  Give  your  children  tokens  of  approbation  or  dis- 
like, as  they  do  well,  or  ill.  But  take  not  severe  notice 
of  trivial  mistakes  and  accidental  slips;  this  would  dis- 
courage them.  Neither  connive  at  great  and  dangerous 
faults ;  this  would  tend  to  harden  them. 

Solomon  says,  "  The  rod  and  reproof  give  wisdom." 
Hasty  reproofs  and  passionate  corrections  should  be 
avoided.     These  bring  government  into  contempt.     But 


576  AN    EXPOSITION    OF    THE  Serm.  XLV. 

then  to  avoid  rigour,  you  must  not  wholly  let  go  the  reins 
of  government :  a  child  left  to  himself,  brings  himself  to 
ruin  and  his  parents  to  shame.  "  David  displeased  not  his 
son  Adonijah,  at  any  time,  saying,  Why  hast  thou  done 
so  ?"  But  the  good  king  had  cause  to  repent  of  his  in- 
dulgence, when  he  saw  this  son  attempt  to  usurp  the  king- 
dom. Small  faults,  indeed,  had  better  be  overlooked  en- 
tirely, than  reproved  and  punished  with  sharpness  and 
severity.  But  where  a  fault  is  great  in  itself,  often  re- 
peated, or  obstinately  persisted  in,  there  lenity  and  con- 
nivance become  criminal. 

Eli,  the  priest  and  judge  of  Israel,  used  a  very  unbe- 
coming moderation,  when  he  thus  rebuked  the  scandalous 
behaviour  of  his  sons ;  "  Why  do  ye  such  things  ?  I 
hear  of  your  evil  dealing  by  all  the  people ;  nay,  my  sons, 
for  it  is  no  good  report  that  I  hear  of  you ;  you  make  the 
Lord's  people  to  transgress."  God  therefore  declares, 
"  I  will  judge  the  house  of  Eli  for  ever,  for  the  iniquity 
which  he  khoweth,  because  his  sons  made  themselves  vile, 
and  he  restrained  them  not." 

Let  your  discipline  be  cool  and  dispassionate,  that  it 
may  appear  to  proceed  from  tender  concern,  not  from 
wrath  and  revenge. 

Frequent  threatenings  you  must  forbear.  These  weaken 
authority  far  more  than  they  deter  from  iniquity. 

Choose  the  fittest  season  of  addressing  your  children. 
The  Lord's  day,  an  awakening  providence,  a  family  affliction 
and  the  deaths  of  young  persons,  may  be  improved  to  give 
weight  and  energy  to  your  counsels. 

3.  Regulate  the  diversions  of  your  children. 

They  are  not  to  be  excluded  from  all  amusements. 
Too  severe  restraints  would  discourage  them.  But  then 
be  careful,  that  their  recreations  are  innocent  in  their  na- 
ture ;  that  they  are  well  timed ;    and  that  they  are  used 


Chap.  VI.  1-4.         EPISTLE    TO    THE    EPHESIANS.  577 

with  moderation.  Thus  they  may  contribute  to  health, 
cheerfulness,  urbanity  and  benevolence.  Diversions  of 
the  opposite  description  injure  the  body,  corrupt  the  mind, 
and  vitiate  the  manners. 

Guard  your  children  against  the  snares  of  evil  com- 
pany. Restrain  them  from  all  intimate  society  with  the 
profane,  the  lewd,  the  intemperate  and  the  scoffers  at 
religion.  "  He  who  walketh  with  wise  men,  will  be  wise ; 
but  a  companion  of  fools  will  be  destroyed."  "  Blessed 
is  the  man  that  walketh  not  in  the  counsel  of  the  ungodly, 
nor  standeth  in  the  way  of  sinners,  nor  sitteth  in  the  seat 
of  the  scornful :  but  his  delight  is  in  the  law  of  the  Lord, 
and  in  his  law  doth  he  meditate  day  and  night." 

4.  Maintain  the  worship  of  God  in  your  houses. 
This  is  a  mean  of  religion.  And  religion  can  never 
flourish,  where  the  means  of  it  are  neglected. 

The  young  members  of  your  family  will  form  their 
sentiments  in  a  great  measure  from  your  practice.  If  you 
neglect  prayer  to  God,  they  will  easily  cast  off  the  fear  of 
him.  If  they  entertain  an  idea  that  you  are  indifferent 
to  religion,  your  serious  exhortations  and  reproofs  will  be 
unfelt  and  disregarded.  Abraham,  who  commanded  his 
children  after  him,  preserved  a  sacred  intercourse  with 
God.  Wherever  he  pitched  his  tent,  there  he  erected  an 
altar.  It  was  the  resolution  of  Joshua,  that  as  for  him 
and  his  house,  they  would  serve  the  Lord.  The  Apostle 
exhorts  Christians  to  "  pray  always  with  all  prayer."  If 
there  are  any  reasons  to  worship  God  at  all,  there  are 
reasons  for  family  worship.  Whoever  denies  his  obliga- 
tion to  this,  will  naturally  discard  all  forms  of  devotion. 
God  therefore  ranks  among  the  heathens  such  families,  as 
call  not  on  his  name.  Every  Christian  family  should  be 
a  church,  as  the  Apostle  intimates,  when  he  salutes  masters 
of  families,  and  the  churches  in  their  respective  houses. 

73 


578  AN    EXPOSITION    OF    THE  Serin.  XLV. 

Let  your  domestic  worship  be  maintained  steadily, 
without  unnecessary  omissions,  and  performed  solemnly, 
without  any  appearance  of  levity.  Let  it  not,  however, 
be  protracted  to  a  tedious  length,  lest  it  weary  the  atten- 
tion and  excite  a  disgust  in  tender  minds;  but  let  it  be 
prudently  adapted  to  the  circumstances  of  the  several 
members  of  your  household,  that  it  may  tend  to  edifica- 
tion, not  to  discouragement. 

5.  Let  your  conversation  be  exemplary. 

It  was  David's  resolution,  "  I  will  behave  myself  wisely 
in  a  perfect  way ;  I  will  walk  within  my  house  with  a 
perfect  heart;  I  will  set  no  wicked  thing  before  mine 
eyes."  Happy  if  you  can  appeal  to  your  children  in  the 
language  of  the  Apostle  to  the  Thessalonians,  "  Ye  are 
witnesses,  how  holily,  justly  and  unblameably  we  have 
behaved  ourselves  among  you."  And  to  the  Philippians, 
"  Those  things  which  ye  have  learned  and  received,  and 
heard  and  seen  in  me,  do,  and  the  God  of  peace  will  be 
with  you." 

Without  example,  your  instructions  and  reproofs  will 
be  languid  and  inefficacious.  They  will  be  heard  with 
inattention,  and  treated  with  neglect. 

6.  Train  up  your  children  with  diligence  in  some  hon- 
est business. 

This  is  not  only  necessary  to  their  support  and  useful- 
ness in  life,  but  important  in  a  religious  view.  Idleness  is 
the  bane  and  ruin  of  the  young.  It  begets  an  indolence 
and  deadness  to  everything  great,  manly  and  virtuous,  and 
invites  every  temptation  and  vice.  "  The  devil,"  says  one, 
"  tempts  the  active  and  vigorous  into  his  service,  know- 
ing what  proper  instruments  they  are  to  do  his  drudgery ; 
but  the  slothful  and  idle,  no  body  having  hired  them  and 
set  them  on  work,  lie  in  his  way ;  he  stumbles  over  them, 
as  he  goes  about.     They  offer  themselves  to  his  service, 


Chap.   VI.  1-4.      EPISTLE    TO    THE    EPHESIANS.  579 

and,  having  nothing  to  do,  they  even  tempt  the  devil  to 
tempt  them,  and  take  them  in  his  way." 

Be  not,  however,  rigorous  in  your  exactions;  bind 
not  on  them  heavy  burdens,  lest  they  be  discouraged ;  but 
be  reasonable  in  your  requirements,  allow  them  proper 
relaxations,  and  give  them  time,  and  furnish  them  with 
means,  for  the  culture  of  their  minds,  and  for  their  im- 
provement in  useful  knowledge. 

Finally :  Commend  your  children  to  God,  and  to  the 
word  of  his  grace,  who  is  able  to  bless  them,  and  make 
them  blessings  in  this  world,  and  to  prepare  them  for, 
and  bring  them  to  an  inheritance  among  them  who  are 
sanctified. 

Remember,  that  there  is  a  special  promise  annexed  to 
the  command,  which  enjoins  the  reciprocal  duties  between 
children  and  their  parents.  If  you  bring  them  up  in  the 
ways  of  God,  and  they  under  your  prudent  care  and  in- 
fluence walk  therein,  it  will  be  well  with  them;  and  in 
their  prosperity  you  will  have  a  reward.  The  Scripture 
contains  many  promises  of  divine  concurrence  with  pa- 
rental government,  and  of  the  divine  blessing  on  filial 
obedience.  If  you  wish  to  see  your  children  prosperous 
in  the  world,  reputable  in  society  and  useful  to  mankind ; 
if  you  wish  to  see  them  virtuous  here,  to  experience  their 
dutiful  attention  in  your  declining  years,  and  to  entertain 
the  pleasing  hope  of  their  eternal  felicity  in  the  future 
world,  then  bring  them  up  in  the  nurture  and  admonition 
of  the  Lord.  Abraham  commanded  his  children ;  God 
promised  that  they  should  keep  the  way  of  the  Lord,  and 
that  he  would  bring  on  him  and  them,  the  great  and  good 
things  which  he  had  spoken.  Be  persuaded  then  by  the 
commands  and  promises  of  God,  by  your  love  to  your 
children,  by  your  concern  for  their  earthly  comfort  and 
heavenly  happiness,  by  your  regard  to  your  own  peace, 


580  AN   EXPOSITION    OF    THE  Serm.  XLV. 

hope  and  joy,  by  your  obligations  to  society,  by  your 
benevolence  to  mankind,  and  particularly  to  the  rising 
race,  by  the  duty  which  you  owe  to  God  and  men,  to 
the  present  and  succeeding  generations,  that  you  present 
your  children  to  God,  train  them  up  in  his  service,  and 
teach  them  to  keep  his  ways. 


Chap.  VI.  5-9.        EPISTLE    TO    THE    EPHESIANS.  581 


SERMON  XLVI. 

Ephesians  vi.  5-9. — Servants,  be  obedient  to  them  that 
are  your  masters,  according  to  the  flesh,  with  fear  and 
trembling,  in  singleness  of  your  heart,  as  unto  Christ ; 
not  with  eye  service,  as  men  pleasers ;  but  as  the  ser- 
vants of  Christ,  doing  the  will  of  God  from  the  heart  ; 
with  good  will  doing  service,  as  to  the  Lord,  and  not 
to  men  ;  knowing  that  whatsoever  good  thing  any  man 
doeth,  the  same  shall  he  receive  of  the  Lord,  whether  he 
be  bond  or  free. 

And,  ye  masters,  do  the  same  things  unto  them,  forbearing 
threatening  :  knowing  that  your  Master  also  is  in 
heaven ;  neither  is  there  any  respect  of  persons  with 
him. 

In  the  preceding  verses  the  Apostle  explains  the  re- 
ciprocal duties  of  husbands  and  wives,  and  of  parents  and 
children.  In  the  words  now  read,  he  states  the  mutual 
obligations  of  masters  and  servants.  These  three  sets  of 
duties  comprehend  all  those  which  result  from  domestic 
relations. 

Under  the  name  of  servants  he  doubtless  means  to  in- 
clude all  those  subordinate  members  of  a  family,  who  are 
not  children,  whether  they  be  slaves,  properly  so  called, 
or  servants  for  a  term  of  years. 

His  enjoining  on  servants  obedience  to  their  masters, 
implies  a  concession,  that  there  might  be,  and  was  then 


582  AN    EXPOSITION    OF    THE  Serm.  XL VI. 

such  a  relation  as  master  and  servant,  in  Christian,  as  well 
as  in  heathen  and  Jewish  families. 

The  law  of  Moses  provided,  that  a  Jew  might  be  sold 
for  the  payment  of  a  debt,  or  for  the  compensation  of  an 
injury  done  to  a  neighbour,  particularly  by  theft;  and  that 
in  case  of  extreme  poverty,  one  might  sell  his  own  chil- 
dren. But,  in  these  cases,  the  sale  was  to  be  made  to  one 
of  his  own  nation,  not  to  a  stranger;  and  the  servitude 
was  to  be  only  for  a  limited  time,  not  for  life.  It  was  to 
expire  in  the  next  jubilee;  so  that  it  could  not  continue 
longer  than  six  years.  And  the  person  sold  was  to  be 
treated  with  humanity  and  kindness ;  not  as  a  slave,  but 
as  a  hired  servant. 

Of  the  neighbouring  nations  the  Jews  might  purchase 
slaves.  These  they  might  retain  in  bondage  through  life, 
and  use  as  their  property,  by  selling  or  exchanging  them, 
or  by  disposing  of  them  to  their  children. 

The  Supreme  Lord  of  the  universe,  for  holy  and  wise 
reasons,  was  pleased  to  give  the  Jews  a  permission  to  ex- 
tirpate the  nations  of  Canaan ;  at  least  such  of  them  as 
would  not  accept  conditions  of  peace,  and  submit  to  be- 
come tributaries.  And  as  it  was  a  common  usage  among 
those  nations  to  make  slaves  of  captives  taken  in  war, 
God  allowed  the  Jews  to  purchase  slaves  of  them.  But 
the  particular  permission  given  to  the  Jews,  is  not  a  gene- 
eral  warrant  for  us  to  do  the  same;  any  more  than  the 
leave  granted  them  to  dispossess  the  Canaanites,  is  a  war- 
rant for  us  to  dispossess  all  heathens,  infidels  and  heretics, 
who  are  inferior  to  us  in  power.  Men  have  their  natural 
rights,  independently  of  their  religious  character ;  and  we 
may  no  more  invade  the  rights  of  heathens,  than  they  may 
invade  ours.  Religion  makes  no  alteration  in  men's  civil 
or  natural  relations  and  obligations. 

There  are,  however,  certain  cases,  in  which  men  may 


Chap.  VI.  5-9.        EPISTLE    TO    THE    EPHESIANS.  583 

rightfully  be  deprived  of  their  natural  liberty  for  a  time, 
or  for  life.  The  Apostle  says,  "  Let  every  man  abide  in 
the  calling  wherein  he  is  called." 

"  Art  thou  called,  being  a  servant,  care  not  for  it ;  but  if 
thou  mayest  be  made  free,  use  it  rather."  He  concedes, 
that  liberty  is  desirable,  and  what  every  man  ought  to 
choose.  But  if  he  cannot  innocently  obtain  it,  he  must 
patiently  endure  the  want  of  it.  When  he  gives  instruc- 
tions to  masters  how  to  treat  their  servants,  he  supposes, 
that  it  may,  in  some  cases,  be  right  for  Christians  to  have 
servants,  otherwise  he  would  have  ordered  those  who  had 
servants  immediately  to  dismiss  them.  When  he  explains 
the  duties  of  servants,  he  signifies,  that  such  as  could  not 
innocently  obtain  their  freedom,  should  contentedly  remain 
in  servitude.  When  Onesimus  deserted  his  master,  and 
in  his  absence  became  a  Christian,  Paul,  far  from  justify- 
ing his  desertion,  sent  him  back  to  his  master. 

There  is  a  natural  subjection,  which  children  owe  to 
their  parents,  and  though  neither  reason  nor  Scripture 
fixes  any  certain  period,  when  this  subjection  should  termi- 
nate ;  yet,  in  general,  it  is  plain,  that  the  subjection  ought 
to  continue  to  that  time  of  life,  when  children  are  usually 
capable  of  supporting  and  governing  themselves.  And 
because  they  are  not  competent  judges  for  themselves 
in  this  matter,  the  civil  authority,  in  most  societies,  fixes  the 
age,  at  which  they  shall  be  at  their  own  disposal. 

As  parents  are  to  provide  for  their  children,  so  they  are 
to  judge,  by  what  ways  and  means  they  best  can  do  it. 
And  whenever  they  think  proper,  they  have  an  undoubted 
right  to  put  their  children  under  the  care  of  others.  This 
is  only  to  transfer  their  own  authority  for  their  children's 
benefits. 

Excepting  the  case  of  parental  authority,  or  guardian- 
ship which  comes  in  its  place,  I  do  not  conceive  that  any 


584  AN    EXPOSITION    OF    THE  Serm.  XLVI. 

can  rightfully  be  made  servants,  but  either  with  their  own 
consent,  or  for  some  criminal  action  by  which  they  for- 
feited their  liberty. 

A  man  may,  no  doubt,  alienate  to  another  his  natural 
liberty  by  contract  for  a  limited  time,  when  he  appre- 
hends this  will  be  for  his  own  benefit  and  advantage. 
And  such  a  contract  he  is  bound  to  fulfil,  as  much  as  any 
other. 

Societies  have  a  right  to  make  laws  for  the  common 
safety ;  and  to  annex  such  sanctions,  as  are  necessary  to 
give  efficacy  to  their  laws.  If  certain  crimes  may  be 
punished  with  death,  as  seems  generally  to  be  supposed ; 
others  may  clearly  be  punished  with  the  deprivation  of 
liberty  for  a  time,  or  for  life.  And  if  a  man,  by  any 
crime,  incurs  the  loss  of  liberty,  he  may  rightfully  be 
held  in  servitude.  But  to  take  away  one's  natural  liberty 
by  force,  without  a  forfeiture  on  his  part,  is  as  unjusti- 
fiable, as  to  take  away  his  property,  or  his  life.  By  the 
divine  law,  the  stealing  of  a  man  to  sell  him  for  a  slave, 
was  to  be  punished  with  death. 

It  being  admitted,  that  there  may  be  in  families  such  a 
relation  as  master  and  servant,  let  us  attend  to  the  duties 
which  belong  to  it. 

We  will,  first,  consider  the  duties  of  servants,  with  the 
encouragement  subjoined. 

1.  They  are  "to  be  obedient  to  their  masters,  to  obey 
them  in  all  things." 

This  must  be  understood  with  the  same  limitation,  as  all 
other  commands  enjoining  relative  duties.  We  are  to  "  obey 
God  rather  than  men."  Our  first  obligations  are  to  him; 
and  only  in  those  things  which  he  allows  can  we  owe 
subjection  to  them.  No  human  authority  can  bind  us  in 
opposition  to  the  laws  of  virtue  and  righteousness.  Ser- 
vants  must  "  be  obedient  to  their  masters,  as  to  Christ, 


Chap.  VI.  5-9.        EPISTLE    TO    THE    EPHESIANS.  585 

doing  the  will  of  God,  from  the  heart."  They  no  far- 
ther obey  their  masters  according  to  the  will  of  God 
than  they  make  his  will  the  rule  and  measure  of  their 
obedience  to  their  masters.  They  have  no  right  to  with- 
hold obedience,  on  pretence  that  the  matter  enjoined  may 
not  be  for  their  master's  interest.  But  they  are  bound 
to  withhold  it,  when  they  know  the  thing  required  is 
contrary  to  God's  command. 

2.  Servants  owe  their  masters  reverence,  as  well  as 
obedience. 

The  Apostle  says  to  them,  "  Obey  your  masters  with 
fear  and  trembling."  Entertain  a  respect  for  the  supe- 
riority of  their  station;  a  concern,  lest  you  prejudice 
their  interest ;  a  fear  lest  you  incur  their  displeasure.  Do 
nothing  unnecessarily  to  provoke  them ;  adjust  your  man- 
ners to  their  inclination;  and,  as  far  as  innocence  will 
allow,  please  them  well  in  all  things.  The  Apostle  Peter 
gives  similar  advice,  "  Be  subject  to  your  masters  with  all 
fear,  not  only  to  the  good  and  gentle,  but  to  the  froward." 
If  they  are  men  of  hasty  and  difficult  tempers,  then  con- 
duct toward  them  with  the  greater  caution  and  prudence. 
Never  disturb  them  needlessly,  nor  irritate  them  wantonly ; 
but  by  your  easy,  accommodating  and  discreet  carriage, 
soften  the  harshness,  and  smooth  the  ruggedness  of  their 
spirits. 

3.  From  servants  there  is  an  honour,  as  well  as  fear, 
due  to  their  masters. 

"  Let  as  many  servants  as  are  under  the  yoke,  count 
their  own  masters  worthy  of  all  honour,  that  the  name  of 
God  and  his  doctrine  be  not  blasphemed;"  or  that  the 
gospel  be  not  reproached  among  infidels,  as  if  it  encour- 
aged the  insolence  of  servants.  "  And  they  who  have 
believing  masters,  let  them  not  despise  them,"  or  treat 
them  as  if  they  were  but  equals,  "  because  they  are  breth- 

74 


586  AN    EXPOSITION    OF    THE  Sevm.  XL VI. 

ren"  in  the  Christian  relation ;  for  this  dissolves  not  men's 
natural  and  civil  relations ;  "  but  rather  let  them  do  ser- 
vice" to  such  masters  the  more  cheerfully,  "  because  they 
are  faithful  and  beloved." 

Servants  must  not  only  treat  their  masters  respectfully 
in  their  presence,  but  be  tender  of  their  honour  and  repu- 
tation at  all  times ;  not  speaking  evil  of  them ;  not  re- 
porting every  instance  of  misconduct  which  they  observe 
in  the  family;  not  complaining  of  the  government 
which  they  are  under,  unless  the  occasion  be  urgent; 
and  then,  only  to  those  from  whom  they  are  to  expect 
redress. 

4.  Cheerfulness  in  their  obedience  is  recommended 
by  the  Apostle.  "  With  good  will  do  service."  "  Be 
obedient  to  your  masters ;  please  them  well  in  all  things, 
not  answering  again,"  not  murmuring,  objecting  and 
cavilling ;  but  acting  with  a  ready  mind. 

5.  Diligence  or  faithfulness  is  another  duty  which  they 
owe  to  their  master. 

They  should  consider  his  business  as  their  own ;  and 
act  in  it  with  the  same  attention  and  care,  as  if  they  were 
immediately  interested.  They  should  serve  him  "with 
singleness  of  heart,  not  with  eye  service,"  and  "  with  all 
good  fidelity,"  "  not  purloining"  his  property,  neglecting 
his  business,  or  doing  his  work  deceitfully. 

6.  They  are  to  be  patient  and  submissive,  though  they 
meet  with  usage  more  severe  than  they  think  reasonable ; 
not  breaking  their  own  obligations,  or  deserting  their 
master's  service  for  trivial  causes,  but  bearing  his  smaller 
indiscretions,  without  complaint;  and,  in  cases  of  real 
injury,  seeking  relief  in  a  prudent  manner,  and  by  lawful 
means.  "  Be  subject  to  the  froward,"  says  the  Apostle, 
"  as  well  as  to  the  good  and  gentle."  "  Let  every  man 
abide  in  the  calling  wherein  he  is  called.     Art  thou  called 


Chap.  VI.  5-9.        EPISTLE    TO    THE    EPHESIANS.  587 

being  a  servant,  care  not  for  it ;  but  if  thou  mayest  be 
made  free,  use  it  rather." 

Finally :  In  all  their  service,  they  should  act  with  an 
aim  to  please  God,  and  to  obtain  his  approbation.  "  Be 
obedient  to  your  masters  as  to  Christ;  with  good  will  do 
service,  as  to  the  Lord,  and  not  to  men." 

A  regard  to  God  is  to  be  the  governing  principle  in  all 
the  duties  of  the  social  life,  as  well  as  in  those  of  piety. 
Even  the  servant  is,  on  this  principle,  to  obey  his  master. 
When  this  governs  us,  then  our  secular,  domestic  and 
civil  duties,  become  a  part  of  pure  and  undefiled  reli- 
gion. 

By  way  of  encouragement  to  servants,  the  Apostle 
says,  "  With  good  will  do  service  as  to  the  Lord,  and  not 
to  men,  knowing  that  whatsoever  good  thing  any  man 
doth,  the  same  shall  he  receive  of  the  Lord,  whether  he  be 
bond  or  free."  In  Christ  Jesus  there  is  no  distinction  of 
bond  or  free,  rich  or  poor :  they  are  all  one  in  him. 

Mankind  are  called  to  serve  God  in  various  stations  and 
capacities.  Some  act  in  a  larger,  and  some  in  a  narrower 
sphere.  Some  are  appointed  to  higher,  and  some  to  hum- 
bler services.  But  all  are  the  servants  of  God ;  all  are 
accountable  to  him ;  all  should  walk,  not  as  pleasing  men, 
but  God  who  searcheth  the  heart.  We  esteem  and  re- 
gard our  fellow  men  very  much,  according  to  our  external 
distinctions  of  rank  and  fortune.  God  looks  on  their 
hearts ;  he  approves  or  condemns  them  according  to  the  dif- 
ference of  real  characters.  The  servant,  who  from  the 
heart  does  God's  will,  and  acts  with  fidelity  and  diligence 
in  his  humble  station,  aiming  in  all  things  to  please  the 
Supreme  Lord,  and  in  obedience  to  him,  serving  his 
earthly  master,  and  hoping  for  acceptance  through  the 
atonement  of  the  great  Redeemer,  this  man  is  as  highly 
approved,  and  will  be  as  surely  rewarded  in  heaven,  as  if 


588  AN    EXPOSITION    OF    THE  Serm.  XL VI. 

he  had  acted  on  the  most  conspicuous  theatre  or  moved 
in  the  largest  circle.  Our  future  happiness  depends  not 
on  external  circumstances,  but  on  the  holy  dispositions 
and  tempers  of  the  hidden  man  of  the  heart.  While  the 
unbelieving  master,  or  the  impious  monarch,  is  rejected 
of  God;  the  believing  servant,  who  acts  in  singleness  of 
heart  to  the  Lord ;  the  humble  and  contented  beggar,  rich 
in  faith,  shall  receive  of  the  Lord  an  inheritance  in  the 
kingdom  prepared  for  them  who  love  him. 

Secondly.  We  pass  now  to  consider  the  duty  of  mas- 
ters to  their  servants.  The  Apostle  says,  "  Ye  masters, 
do  the  same  things  to  them."  Show  to  them  the  same 
benevolence  and  faithfulness  in  your  place,  as  they,  in 
theirs,  are  required  to  show  to  you.  "Forbear  threaten- 
ing." Let  your  government  be  mild  and  prudent ;  not 
passionate  and  severe.  "  And  know,  that  your  master 
also  is  in  heaven ;"  and  to  him  you  must  give  an  account 
of  your  conduct  toward  servants,  as  well  as  they  of  their 
conduct  toward  you  ;  "  And  there  is  no  respect  of  persons 
with  him." 

In  the  epistle  to  the  Colossians,  this  precept  is  thus 
expressed  :  "  Masters,  give  unto  your  servants  that  which 
is  just  and  equal,  knowing  that  ye  also  have  a  master  in 
heaven." 

The  terms,  justice  and  equity,  are  often  used  in  the 
same  sense;  but  sometimes  they  express  different  ideas. 
To  give  a  servant  that  which  is  just,  is  to  deal  with  him 
according  to  contract  or  agreement.  To  give  him  that 
which  is  equal,  is  to  treat  him  fairly,  honestly,  kindly,  ac- 
cording to  reason  and  conscience  ;  whether  we  are  bound 
by  an  explicit  bargain  or  not.  And  as  there  are  different 
sorts  of  servants,  so  these  two  terms  are  chosen  to  express 
all  that  variety  of  obligations,  which  we  may  be  under  to 
them,  according  to  their  various  conditions. 


Chap.  VI.  5-9.       EPISTLE    TO    THE    EPHESIANS.  589 

With  respect  to  apprentices,  the  contract  binds  the 
master  not  only  to  give  them  a  comfortable  support,  or 
such  part  of  it  as  the  contract  specifies,  but  also  to  in- 
struct them  in  his  business  and  profession.  They  give 
their  time  and  labour  for  his  art  and  skill.  If  he  with- 
holds from  them  that  skill  for  which  they  agree  to  serve 
him ;  or  conceals  from  them  any  part  of  it  through  negli- 
gence or  design ;  or  employs  them  in  other  business  so 
far,  that  they  have  not  opportunity  to  acquire  the  neces- 
sary knowledge  of  his  art,  he  is  guilty  of  injustice  and 
fraud.  He  violates  the  engagement  which  he  made  either 
expressly,  or  according  to  the  natural  understanding  of 
the  parties. 

With  respect  to  labourers,  who  in  Scripture  are  called 
hired  servants,  justice  obliges  us  to  give  them  the  stipu- 
lated wages,  when  they  have  faithfully  performed  the  pro- 
mised service.  Thus  it  is  enjoined  in  the  law  of  Moses, 
"  Thou  shalt  not  oppress  the  hired  servant  that  is  poor 
and  needy,  whether  he  be  of  thy  brethren,  or  of  the 
strangers  that  are  within  thy  gates  ;  at  this  day  shalt  thou 
give  him  his  hire,  (for  he  is  poor  and  setteth  his  heart 
upon  it)  lest  he  cry  against  thee  to  the  Lord,  and  it  be  sin 
unto  thee." 

And  with  respect  to  all  servants  of  every  denomina- 
tion, equity  requires,  that  we  treat  them  with  humanity 
and  kindness;  that  we  endeavour  to  make  their  service 
easy,  and  their  condition  comfortable,  that  we  forbear  rash 
and  passionate  language ;  that  we  overlook  accidental 
errors,  and  remit  trivial  faults  ;  that  we  impose  only  such 
labour  as  is  reasonable  in  itself,  and  suitable  to  their 
capacity ;  that  our  reproofs  be  calm,  and  our  counsels 
well  timed ;  that  the  restraints  we  lay  upon  them  be  pru- 
dent and  salutary ;  that  we  allow  them  reasonable  time 
for  rest  and  refreshment,  for  the  culture  of  their  minds, 


590  AN    EXPOSITION    OF    THE  Serni.  XLVI. 

and  for  attendance  on  the  worship  of  God ;  that  we  set 
before  them  a  virtuous  example,  instil  into  them  useful 
principles,  warn  them  against  wickedness  of  every  kind, 
especially  against  the  sin  which  most  easily  besets  them; 
that  we  afford  them  opportunity  for  reading  and  private 
devotion,  and  furnish  them  with  necessary  means  of 
learning  the  way  of  salvation :  that  we  attend  to  the  pre- 
servation of  their  health,  and  have  compassion  on  them 
in  sickness ;  and  in  a  word,  that  we  contribute  all  proper 
assistance  to  render  them  useful,  virtuous  and  happy. 

These  are  the  principal  duties  comprised  in  the  Apos- 
tle's direction,  "  Ye  masters,  do  the  same  things,  and  give 
to  your  servants  that  which  is  just  and  equal." 

To  engage  the  master  in  the  performance  of  these 
duties,  let  him  consider,  that  whatever  worldly  distinction 
there  may  be  between  him  and  those  who  serve  him,  they 
are  men  as  well  as  he ;  they  are  partakers  of  the  same 
rational  nature,  and  of  the  same  flesh  and  blood  ;  they  are 
creatures  of  the  same  God,  and  under  the  care  of  the 
same  providence.  Job  felt  the  force  of  this  argument. 
"  If  I  despised  the  cause  of  my  man-servant,  or  of  my 
maid-servant,  when  they  contended  with  me,  what  shall  I 
do  when  God  riseth  up  ?  And  when  he  visiteth,  what 
shall  I  answer  him  1  Did  not  he  that  made  me  in  the 
womb,  make  him  ?     And  did  not  one  fashion  us  both  ?" 

Let  the  master  also  consider,  that  he  himself  has  a  Mas- 
ter in  heaven,  with  whom  there  is  no  respect  of  persons ; 
to  whom  bond  and  free  are  both  alike ;  to  whom  the  ser- 
vant is  as  dear  as  the  master;  by  whom  all  will  be  judged 
with  the  same  impartiality ;  and  from  whom  each  will  re- 
ceive according  to  his  works. 

Let  him  remember,  that  this  heavenly  Master,  when  he 
was  on  earth,  took  on  him  the  form  of  a  servant,  and  was 
among  his  own  disciples  as  one  who  served ;  that  he  hon- 


Chap.  VI.  5-9.  EPISTLE    TO    THE    EPHESIANS.  591 

oured  the  lowest  conditions  in  life  by  appearing  in  them, 
and  recommended  humility,  meekness  and  condescension 
by  his  own  example ;  that  nothing  can  raise  men  to  his 
favour,  but  pure  and  undissembled  religion ;  that  with  this 
the  lowest  of  the  human  race  are  truly  honourable ;  with- 
out it  the  highest  are  vile  and  contemptible. 

Let  us  learn  then  to  disregard  worldly  distinctions,  and 
be  solicitous  to  possess  the  temper  of  Christ's  divine  re- 
ligion. This  teaches  us  how  to  behave  in  every  condi- 
dition ;  this  affords  support  in  every  trouble ;  this  will 
give  patience  and  fortitude  in  every  trial ;  this  will  enable 
us  to  close  life  with  hope  and  joy. 


592  AN    EXPOSITION    OF    THE  Serm.  XL VII. 


SERMON  XLVII. 

Ephesians  vi.  10-17. — Finally,  my  brethren,  be  strong 
in  the  Lord  and  in  the  power  of  his  might.  Put  on 
the  whole  armour  of  God,  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil.  For  we  wrestle  not 
against  flesh  and  blood,  but  against  principalities, 
against  powers,  against  the  rulers  of  the  darkness  of 
this  world,  against  spiritual  wickedness  in  high  places. 
Wherefore  take  unto  you  the  whole  armour  of  God, 
that  ye  may  be  able  to  withstand  in  the  evil  day,  and 
having  done  all  to  stand.  Stand  therefore,  having 
your  loins  girt  about  with  truth,  and  having  on  the 
breastplate  of  righteousness  ;  and  your  feet  shod  with 
the  preparation  of  the  gospel  of  peace  ;  above  all,  tak- 
ing the  shield  of  faith,  wherewith  ye  shall  be  able  to 
quench  all  the  fiery  darts  of  the  wicked.  And  take  the 
helmet  of  salvation,  and  the  sword  of  the  Spirit,  which 
is  the  word  of  God. 

The  Apostle,  having  stated  the  doctrines  and  duties  of 
the  Christian  religion,  and  proved  its  truth  and  importance, 
subjoins  this  animated  exhortation  to  constancy  and  per- 
severance in  it,  whatever  opposition  might  arise  either 
from  flesh  and  blood,  or  from  the  powers  of  the  kingdom 
of  darkness. 

The  words  now  read  contain, 

An  exhortation  to  fortitude ;  a  warning  of  the  ene- 
mies to  be  opposed ;  and  a  description  of  the  armour  to 
be  used. 


Chap.  VI.  10-17.        EPISTLE    TO    THE    EPHESIANS.  593 

I.   Here   is    an    exhortation   to    Christian   Fortitude. 
"  Be  strong  in  the  Lord,  and  in  the  power  of  his  might." 

It  is  not  bodily,  but  mental  strength,  which  is  here  in- 
tended ;  for  this  only  can  be  employed  in  a  warfare  with 
spiritual  enemies.  We  are  to  be  strong  in  the  Lord,  or 
in  the  belief,  profession  and  practice  of  his  religion ;  and 
in  the  power  of  his  might,  or  in  the  grace  which  is  de- 
rived from  him.  We  are  to  "  stand  fast  in  the  faith,  quit 
ourselves  like  men  and  be  strong." 

True  fortitude  or  courage  is  a  temper  or  habit  of  mind, 
by  which  we  steadily  follow  the  calls  of  duty,  without  be- 
ing deterred  by  danger,  or  diverted  by  difficulty. 

It  supposes  some  opposition  to  contend  with.  In  easy 
duties  we  may  be  obedient ;  but  we  discover  greatness  of 
mind  and  strength  of  virtue  only  in  cases  which  require 
self-denial. 

This  also  supposes  an  apprehension  of  difficulty.  Thus 
it  is  distinguished  from  stupidity,  which  rushes  into  danger 
only  because  it  is  blind  and  thoughtless. 

Christian  courage  is  employed  in  things  virtuous  and 
commendable.  In  this  respect  it  differs  from  fool-hardi- 
ness, which  is  guided  by  no  principle,  but  runs  into  danger 
through  vanity  and  ostentation. 

Real  fortitude  is  a  settled  and  habitual  temper,  in  dis- 
tinction from  those  starts  of  resolution,  and  flights  of 
zeal,  which  depend  on  passion,  accident,  or  some  mechani- 
cal cause. 

It  is  a  virtue  founded  in  a  regard  to  God,  and  sup- 
ported by  faith  in  him.  Thus  it  is  distinguished  from  that 
madness  of  courage,  which  is  excited  by  resentment,  ambi- 
tion, avarice  and  lust ;  and  from  that  daring  contempt  and 
defiance  of  danger  or  death,  which  sometimes  attend  athe- 
ism and  infidelity. 

It  is  always  to  be  under  the  direction  of  that  prudence, 

75 


594  AN    EXPOSITION    OF    THE  Serai.  XLVII. 

which  shuns  danger  when  it  may,  and  meets  evil  only  in 
the  path  where  duty  calls. 

That  our  courage  may  be  a  virtue,  it  must  have  a 
worthy  object.  "  It  is  good  to  be  zealously  affected  in  a 
good  thing."  And  "  no  man  is  crowned,  except  he  strive 
lawfully." 

Our  engagedness  should  be  proportioned  to  the  impor- 
tance of  the  object. 

For  the  faith  delivered  to  the  saints  we  must  contend 
earnestly.  In  matters  of  indifference  or  mere  expedience, 
we  must  be  gentle  and  easy  to  be  entreated. 

Courage  must  pursue  its  end  only  by  lawful  means. 
Peter  was  bold  to  draw  his  sword  in  his  master's  defence; 
but  his  boldness  was  rebuked,  because  it  seized  an  instru- 
ment never  to  be  used  in  Christ's  kingdom. 

Christian  fortitude  is  cool  and  deliberate,  not  rash  and 
impetuous  :  it  is  kind  and  compassionate,  not  cruel  and 
revengeful :  it  is  steady  and  patient,  not  fickle  and  incon- 
stant ;  it  continues  in  well  doing,  persuaded  that  its  labour 
is  not  in  vain. 

II.  The  Apostle  warns  the  Ephesians  of  the  enemies 
with  whom  they  might  expect  to  contend.  "Be  strong, 
that  ye  may  stand  against  the  wiles  of  the  devil ;  for  we 
wrestle  not  against  flesh  and  blood,  but  against  principali- 
ties and  powers,  and  the  rulers  of  the  darkness  of  this 
world,  and  spiritual  wickedness  in  high  places." 

It  is  common  in  Scripture  to  express  a  disparity  be- 
tween two  objects  by  a  rejection  of  the  less.  The  pro- 
phet says,  "  God  will  have  mercy,  and  not  sacrifice ;"  or 
rather  than  sacrifice.  Our  Saviour  says,  "  Labour  not 
for  the  meat  which  perisheth,  but  for  that  which  endureth 
to  everlasting  life."  Labour  for  the  latter  principally. 
Paul  says,  "  Christ  sent  me  not  to  baptize,  but  to  preach 
the  gospel ;"  to  do  the  latter  rather  than  the  former.  Thus 


Chap.  VI.  10-17.    EPISTLE    TO    THE    EPHESIANS.  595 

we  are  to  understand  the  expression  in  the  text,  "  We 
wrestle  not,"  merely  "  against  flesh  and  blood,  but  "  also 
"  against  principalities  and  powers."' 

Flesh  is  often  used  figuratively  for  that  which  is  weak 
The  prophet  says,  "  Cursed  be  the  man  who  maketh  flesh 
his  arm;"  or  trusts  in  an  impotent  creature,  "and  de- 
parteth  from  the  Lord."  The  Apostle  says,  "  The  wea- 
pons of  our  warfare  are  not  carnal,"  not  weak,  "but 
mighty  through  God."  And  this  seems  to  be  the  sense 
of  the  word  here.  We  wrestle  not  merely  against  feeble 
enemies,  but  against  such  as  are  strong  and  formidable. 

The  Apostle  mentions  two  sorts  of  enemies. 

1.  The  first  he  calls  flesh  and  blood. 

Under  this  denomination  several  things  are  compre- 
hended. 

It  may  intend  the  motions  of  our  animal  nature.  Thus 
the  phrase  is  used,  when  it  is  said,  "  Flesh  and  blood  can- 
not inherit  the  kingdom  of  God." 

Human  nature  consists  of  flesh  and  spirit.  From  their 
union  arise  many  appetites  and  inclinations,  for  which  in 
unbodied  spirits  there  will  be  no  room.  By  the  apostacy 
the  flesh  has  gained  a  dominion  over  the  spirit.  Hence 
wicked  men  are  described  as  being  in,  and  walking  after 
the  flesh  ;  and  true  Christians  as  being  in,  and  walking  after 
the  Spirit.  The  renewed  Christian,  though  he  is  recovered 
from  the  dominion,  is  not  entirely  freed  from  the  influence 
of  the  flesh.  He  delights  in  the  law  of  the  Lord  after 
the  inward  man ;  but  still  he  finds  in  his  members  a  law 
which  wars  against  the  law  of  his  mind.  He  has  need 
therefore  to  restrain  inordinate  affection  and  to  keep  under 
his  body. 

The  phrase  may  farther  intend  those  sensible  objects, 
which  are  suited  to  gratify  fleshly  desires.  "  They  who 
are  in  the  flesh,  mind  the  things  of  the  flesh ;"  worldly  ob- 


596  AN    EXPOSITION    OF    THE  Serm.  ^LVII. 

jects,  riches,  honours  and  pleasures.  The  Christian  must 
not  only  subdue  his  fleshly  lust,  but  guard  against  the  in- 
snaring  influence  of  earthly  things,  and  keep  himself  un- 
spotted from  the  pollutions,  and  disentangled  from  the 
distractions  of  the  world.  There  is  a  regard  which  he 
owes  to  the  interests  of  the  present  life ;  but  he  must  not 
regard  them  beyond  their  importance.  He  is  to  be  dili- 
gent in  his  worldly  calling,  but  not  overcharged  with 
worldly  cares. 

The  phrase  may  intend  mankind,  who  are  partakers  of 
flesh  and  blood.  In  this  sense  it  is  often  used.  When 
Peter  professed  his  faith  in  Christ,  his  Lord  replied, 
"  Flesh  and  blood,"  or  man,  "  hath  not  revealed  this  unto 
thee;  but  my  Father  who  is  in  heaven."  Paul  says, 
"  When  God  revealed  his  Son  in  me,  immediately  I  con- 
ferred not  with  flesh  and  blood,  nor  went  I  up  to  them, 
who  were  apostles  before  me."  If  we  so  understand 
the  phrase  here,  the  meaning  will  be,  that  we  must  not 
conform  to  the  evil  customs  and  manners  of  the  men  of 
the  world,  but  prove  what  is  acceptable  to  God ;  that  we 
must  walk,  not  as  pleasing  men,  but  God  who  searcheth 
the  heart ;  that  we  must  maintain  our  faith  and  integrity, 
whatever  reproaches  or  persecutions  we  may  suffer,  es- 
teeming it  a  small  thing  to  be  judged  of  man's  judgment, 
since  he  who  will  finally  judge  us  is  the  Lord. 

2.  The  other  kind  of  enemies  with  whom  we  are  to  con- 
tend are  evil  spirits. 

These  the  Apostle  calls  "  principalities  and  powers,  and 
the  rulers  of  the  darkness  of  this  world,"  or  of  this  age 
of  superstition  and  ignorance,  "and  spiritual  wickedness 
in  high  places,"  or  in  heavenly  places,  those  aerial  regions, 
which  evil  spirits  inhabit.  Hence  the  devil  is  called  "  the 
prince  of  the  power  of  the  air."  By  the  names  here 
used  the  fallen  angels  are  in  Scripture  often  called. 


Chap.  VI.  10-17.     EPISTLE    TO    THE    EPHESIANS.  597 

These  spirits  are  enemies  to  mankind.  "  They  go 
about  seeking  whom  they  may  destroy."  They  work 
most  powerfully  in  the  children  of  disobedience ;  but  even 
good  men  are  not  secure  from  their  machinations.  Christ 
warns  his  disciples,  that  "  Satan  had  desired  to  have  them, 
that  he  might  sift  them  as  wheat." 

The  various  denominations  here  bestowed  on  them,  im- 
port that  their  number  is  great ;  and  the  terms  used  denote 
a  subordination  among  them.  They  are  not  divided 
against  themselves,  but  afct  in  concert  under  the  direction 
of  one  leading  spirit,  who  is  called  the  Devil  and  Satan, 
the  god  of  this  world  and  the  prince  of  darkness.  Hence 
we  read  of  the  devil  and  his  angels,  and  the  prince  of  the 
power  of  the  air. 

The  names  applied  to  them  signify,  that  they  have  great 
power  over  such  as  submit  to  their  dominion. 

"  They  work  in  the  children  of  disobedience,  and  lead 
them  captive  at  their  will." 

The  Apostle  speaks  of  "  the  wiles  of  the  devil."  These 
wicked  spirits  use  much  art  and  cunning  to  decoy  men 
into  error  and  vice.  We  need  to  be  apprised  of  their 
devices,  lest  they  should  get  an  advantage  against  us. 

They  carry  on  their  machinations  secretly.  Hence 
they  are  called  "  powers  of  darkness."  Their  chief  influ- 
ence is  over  the  ignorant  and  superstitious,  over  people  of 
little  knowledge,  weak  understanding  and  strong  imagina- 
tion. They  most  successfully  carry  on  their  designs  in 
the  dark.  They  cannot  bear  the  strong  beams  of  light. 
When  the  gospel  began  to  shine,  Satan  began  to  fall. 
Among  those  who  reject  the  gospel,  he  recovers  his  full 
dominion. 

Since  such  enemies  are  watching  for  our  destruction ; 
enemies  numerous,  powerful,  crafty,  invisible  and  malig- 
nant, let  us  be  sober  and  vigilant,  cautious  and  circum- 


598  AN    EXPOSITION    OF    THE  Serin.  XLVII. 

spect,  and  let  us  assume  immediately,  and  wear  continually 
the  whole  armour  of  God,  that  we  may  stand  in  the  evil 
day.     We  proceed, 

III.  To  illustrate  the  description,  which  the  Apostle 
gives  of  divine  armour. 

The  several  parts  of  it  mentioned  in  our  text,  are  truth, 
righteousness,  peace,  faith,  hope  and  knowledge. 

We  are  to  take  to  us  this  armour.  The  armour  is 
God's;  but  we  must  take  and  use  it.  Our  security 
against  temptations  depends  on#the  grace  of  God :  our 
enjoyment  of  this  grace  depends  on  our  application  of  the 
means  afforded  us. 

We  must  take,  not  this  or  that  piece,  but  the  whole 
armour;  not  content  ourselves  with  the  observance  of 
particular  duties,  or  with  the  partial  practice  of  religion ; 
but  possess  the  whole  Christian  temper  and  abound  in 
every  good  work. 

We  must  stand  in  the  evil  day,  in  the  times  which  are 
most  perilous  and  trying,  in  the  times  when  the  rulers  of 
darkness  muster  their  armies  against  the  friends  of  truth. 
Such  was  the  day  when  Paul  wrote  this  epistle.  It  was 
a  day  of  persecution ;  he  himself  was  then  in  bonds. 
Godly  sincerity  is  best  proved  by  a  steady  adherence  to 
the  cause  of  Christ  in  times  when  it  is  attended  with  pe- 
culiar dangers. 

"  Having  done  all,"  or  overcome  all,  still  "  we  must 
stand."  When  we  have  prevailed  in  one  conflict,  we 
must  not  put  off  the  harness,  as  if  our  warfare  were  ac- 
complished ;  but  still  wear  our  armour  and  stand  prepared 
for  another  assault.  "  When  the  devil  has  ended  his 
temptation,  he  departs,"  but  it  is  only  "  for  a  season." 

The  armour  is  before  us,  let  us  take  and  use  it. 

1.  The  Apostle  says,  "Stand,  having  your  loins  girt 
about  with  truth."     He  alludes  to  the  custom  of  the  eas- 


Chap.  VI.  10-17.  EPISTLE    TO    THE    EPHESIANS.  599 

tern  nations,  who,  wearing  loose  and  flowing  robes,  girded 
them  about  their  loins,  that  they  might  not  be  entan- 
gled with  them.  This  was  in  soldiers  a  necessary  prepar- 
ation for  action.  To  this  custom  David  alludes ;  "  Thou 
hast  girded  me  with  strength  to  the  battle."  Paul  bor- 
rows the  metaphor  from  Isaiah,  who,  speaking  of  the  Mes- 
siah says,  "  Righteousness  shall  be  the  girdle  of  his  loins, 
and  faithfulness  the  girdle  of  his  reins."  Peter  uses  the 
same  figure ;  "  Gird  up  the  loins  of  your  mind." 

Truth  is  the  girdle  with  which  our  loins  must  be 
braced.  By  truth  is  intended  sincerity  in  our  Christian 
profession,  or  a  firm  belief  of,  and  full  consent  to  the  gos- 
pel of  Christ.  If  we  receive  the  gospel  on  the  authority 
of  man,  without  a  persuasion  in  our  own  minds ;  or  if  we 
profess  it  for  worldly  ends,  without  a  love  of  its  doctrines 
and  precepts,  we  shall  easily  be  drawn  away  from  it  by 
the  temptations  of  this  world  and  the  artifice  of  designing 
men.  A  rational  conviction  of  its  truth,  joined  with  a 
sense  of  its  importance,  is  our  best  security  against  apos- 
tacy  in  the  evil  day. 

2.  "  Have  on  the  breastplate  of  righteousness."  This 
expression  is  also  taken  from  Isaiah,  who  speaking  of 
God's  judgment  on  the  enemies  of  the  church,  says, 
"  He  put  on  righteousness  as  a  breastplate." 

Here  is  an  allusion  to  the  ancient  custom  of  soldiers, 
who,  when  they  were  going  to  battle,  guarded  the  vital 
part  with  a  plate  of  iron  or  brass,  or  some  other  impene- 
trable substance. 

The  breastplate  of  the  Christian  warrior  must  be  right- 
eousness. This  is  St.  Peter's  advice ;  "  Let  them  who 
suffer  according  to  the  will  of  God,  commit  the  keeping 
of  their  souls  to  him  in  well  doing,  as  to  a  faithful  Crea- 
tor." "  The  eyes  of  the  Lord  are  upon  the  righteous ; 
and  his  ears  are  open  to  their  prayers.     Who  is  he  that 


603  AX    EXPOSITION    OF    THE  Serm.  XLVII. 

will  harm  you,  if  ye  be  followers  of  that  which  is  good  ? 
But  if  ye  suffer  for  righteousness'  sake,  happy  are  you.  It 
is  better  to  suffer  for  well  doing,  than  for  evil  doing."  A 
holy  and  inoffensive  life  will  prevent  many  injuries.  It 
will  command  the  reverence  of  bad,  and  the  compassion 
of  good  men.  It  will  obtain  the  protection  of  God's  prov- 
idence and  the  supports  of  his  grace.  It  will  preserve 
peace  and  serenity  of  conscience  under  the  reproaches 
of  a  malignant  world. 

"  Let  your  feet  be  shod  with  the  preparation  of  the  gos- 
pel of  peace." 

Shoes  were  anciently  a  part  of  military  armour.  The 
giant  of  Gath  "  had  greaves  of  brass  upon  his  legs."  "  To 
be  shod,"  is  to  be  in  readiness  for  action.  The  Israelites  in 
Egypt  were  to  eat  the  passover,  "  with  their  shoes  on  their 
feet,"  prepared  to  march  at  the  first  notice.  The  Apos- 
tles were  to  be  "  shod  with  sandals,"  ready  to  go  whither 
their  Master  should  send  them.  The  gospel  is  called, 
"  the  gospel  of  peace,"  because  it  expressly  requires,  and 
strongly  recommends,  a  peaceable,  meek,  forgiving  temper. 
"  If  it  be  possible,  as  much  as  lieth  in  you,  live  peaceably 
with  all  men."  This  peaceable  disposition  is  a  happy 
"  preparation  "  for  the  trials  of  an  evil  day,  and  an  excel- 
lent defence  against  the  asperities  of  our  Christian  path. 
This  will  go  on  before  us  to  smooth  the  rough  passages 
of  life,  or  attend  us  to  guard  our  feet  against  the  sticks 
and  traps  which  our  enemies  cast  in  our  way.  Possessed 
of  this  disposition,  we  shall  give  no  offence  and  provoke 
no  injuries  by  an  insolent,  overbearing  behaviour;  the  in- 
juries, which  we  receive,  we  shall  bear  with  calmness ; 
we  shall  neither  aggravate  the  pain  of  them  by  undue  re- 
sentment, nor  cause  the  repetition  of  them  by  hasty  re- 
venge ;  we  shall  not  be  overcome  of  evil,  but  shall  over- 
come evil  with  good.     This  temper  is  our  best  security 


Chap.  VI.  10-17.    EPISTLE    TO    THE    EPHESIANS.  601 

against  the  temptations  of  evil  spirits ;  for  it  is  by  means 
of  our  turbulent  and  unruly  passions,  that  they  gain  access 
to  our  minds;  it  is  by  the  indulgence  of  pride,  wrath, 
malice  and  revenge,  that  we  give  place  to  them.  By  the 
wisdom,  which  is  pure,  gentle  and  peaceable,  we  resist  the 
devil  and  expel  him  from  us.  The  peace  of  God,  ruling 
within  us,  will  keep  our  hearts  and  minds  through  Jesus 
Christ.  Thus  secured  the  wicked  one  will  not  touch  us. 
"  Be  wise  to  that  which  is  good,  and  simple  concern- 
ing evil,  and  the  God  of  peace  will  tread  Satan  under  your 
feet." 

4.  "  Above  all,  taking  the  shield  of  faith,  whereby 
ye  shall  be  able  to  quench  all  the  fiery  darts  of  the 
wicked." 

A  shield  is  a  piece  of  light  armour,  made  of  firm  wood 
or  hard  skin,  and  sometimes  of  metal,  which  soldiers 
anciently  used  in  battle  to  defend  themselves  against  the 
spears  and  darts  of  their  enemies.  In  handling  it  they 
were  so  expert,  that  they  could  usually  guard  any  part  of 
the  body,  at  which  a  pass  was  made.  In  allusion  to  this, 
the  Apostle  directs  Christians,  not  only  to  gird  the  loins 
with  truth,  defend  the  breast  with  righteousness,  and  secure 
the  feet  with  the  sandals  of  peace ;  but  to  assume  the  shield 
of  faith,  an  instrument  of  more  general  defence,  by  which 
they  will  repel  all  the  fiery  darts  of  the  wicked  one. 
This  we  are  to  take  above  all  things.  Faith  is  a  grace 
of  universal  influence.  It  is  the  basis  of  all  Christian 
graces.  It  is  the  ground-work  of  religion  in  the  heart. 
On  this  we  must  build  ourselves  up,  adding  to  it  all  other 
virtues.  This  is  the  substance  of  things  hoped  for  and 
the  evidence  of  things  not  seen.  This  purifies  the  heart 
and  quickens  to  obedience.  This  unites  the  soul  to  Christ, 
and  embraces  the  promises  of  God  in  him.  This  looks 
to  God  as  a  present  help  in  trouble,  and  relies  on   the 


602  AN    EXPOSITION    OF    THE  Serm.  XLVI1. 

Holy  Spirit  for  support  in  the  time  of  need.  It  contem- 
plates with  joy  the  Captain  of  salvation,  who  has  over- 
come the  world,  and  triumphed  over  principalities  and 
powers.  It  considers  him,  who  for  the  joy  set  before  him 
endured  the  cross,  and  is  now  set  down  on  the  right  hand 
of  God,  and  who  has  graciously  promised,  that  they  who 
overcome  shall  sit  with  him  on  his  throne. 

Faith  thus  operating  is  a  more  effectual  defence  against 
the  temptations  of  Satan  and  the  world  than  the  shields 
of  the  mighty  against  the  darts  and  spears  of  their  ene- 
mies. 

5.  "  Take  the  helmet  of  salvation." 

Or,  as  it  is  expressed  elsewhere,  "  put  on  for  an  helmet 
the  hope  of  salvation."  The  expression  is  taken  from 
Isaiah,  who,  speaking  of  the  Almighty  dressed  in  arms 
to  subdue  his  enemies,  says,  "  He  put  on  righteousness  as 
a  breastplate,  and  a  helmet  of  salvation  on  his  head."  God 
brings  salvation.  We  appropriate  it  by  hope.  This  is 
our  helmet. 

The  use  of  the  helmet  is  to  secure  the  head  in  the 
day  of  battle.  It  was  of  special  utility  in  former  times, 
when  armies  met  and  disputed  the  ground  sword  in  hand. 
In  the  Christian  warfare,  not  a  helmet  of  brass,  but  the 
hope  of  salvation,  must  be  the  defence.  We  must  fight 
the  good  fight  of  faith  in  hope  that  the  Captain  of  salva- 
tion will  support  us  in  the  conflict  and  lead  us  to  victory. 
We  must  endure  temptations  in  hope  of  a  crown  of  glory, 
continue  in  well  doing  in  hope  of  eternal  life,  abound  in 
the  work  of  the  Lord  in  hope  that  our  labour  is  not  in 
vain.  In  the  clear  view  of  a  future  world,  and  in  the 
full  expectation  of  a  blessed  immortality,  what  difficulty 
can  discourage  us,  what  temptation  can  divert  us,  what 
danger  can  deter  us  from  the  religious  life  1  "  Our  pre- 
sent  light   affliction,  which   is   but   for   a   moment,  will 


Chap.  VI.  10-17.  EPISTLE    TO    THE    EPHESIANS.  603 

work  for  us  a  far  more  exceeding  and  an  eternal  weight 
of  glory." 

6.  "  Take  the  sword  of  the  Spirit,  which  is  the  word 
of  God." 

The  former  pieces  of  armour  were  for  defence :  this  is 
for  annoyance,  as  well  as  defence.  The  divine  word  is 
called  "  the  sword  of  the  Spirit,"  either  because  it  is  a 
spiritual  weapon  adapted  to  the  religious  warfare,  in  dis- 
tinction from  the  carnal  weapons  used  in  the  literal  war- 
fare ;  or  because  it  is  an  instrument  rendered  effectual  by 
the  Spirit  to  slay  the  fleshly  lusts  and  repel  the  outward 
temptations  which  war  against  the  soul.  "  The  word  of 
God  is  quick  and  powerful,  sharper  than  any  two-edged 
sword,  piercing  even  to  the  dividing  asunder  of  soul 
and  spirit,  and  of  the  joints  and  marrow,  and  is  a  discerner 
of  the  thoughts  and  intents  of  the  heart."  This  was 
the  weapon  which  our  Lord  used  in  his  conflict  with 
Satan.  In  his  hands  it  was  effectual :  by  his  aid  it  will  be 
effectual  in  ours. 

REFLECTIONS. 

1.  We  see  of  what  importance  it  is  that  we  have  the 
power  of  religion  in  our  hearts.  It  is  only  by  this,  that 
we  become  strong  in  the  Lord.  The  whole  armour  of 
God  consists  in  truth,  righteousness,  peace,  faith,  hope  and 
the  word  of  God  dwelling  in  us.  Real  religion  is  the 
principle  of  true  courage.  Let  us  have  root  in  ourselves, 
and  be  grounded  and  established  in  the  faith.  We  may 
without  sincerity  assume  the  form  of  religion :  but  with- 
out sincerity  we  shall  easily  drop  the  form  which  we  have 
assumed.  The  hypocrite  will  be  put  out  of  countenance 
by  those  scoffs  and  reproaches,  which  only  warm  the  zeal, 
and  strengthen  the  resolution  of  the  real  Christian. 


604  AN   EXPOSITION   OF   THE  Serm.  XLVII. 

2.  It  concerns  us  to  live  much  in  the  exercise  of  faith. 
This  is  the  great  principle  of  Christian  fortitude.  "  Add 
to  your  faith  virtue."  It  is  a  main  implement  in  the 
spiritual  armour.  "  Above  all  things  take  the  shield  of 
faith."  He  that  is  strong  in  faith,  will  be  steadfast  in  re- 
ligion. When  Paul  suffered  in  the  cause  of  Christ,  he 
professed,  that  he  was  not  ashamed,  because  he  knew 
whom  he  had  believed. 

3.  Let  us  exercise  our  courage  according  to  the  various 
exigences  of  the  Christian  life. 

It  requires  much  resolution  to  subdue  our  corrupt 
inclinations,  restrain  our  irregular  passions  and  follow 
the  dictates  of  religion,  when  interest,  custom  and  repu- 
tation seem  to  prescribe  a  different  line  of  conduct. 

There  is  need  of  fortitude  that  we  may  openly  profess 
and  steadily  practise  religion,  when  it  is  treated  with  rid- 
icule and  contempt  by  those  with  whom  we  are  connected. 

The  young  convert  has  occasion  for  courage,  that  he 
may  break  off  his  intimacy  with  ungodly  associates,  and 
say  to  them,  "  Depart  from  me,  for  I  will  keep  the  com- 
mandments of  God." 

The  young  householder,  dwelling  in  an  irreligious 
neighbourhood,  and  among  those  who  make  a  mock  of 
family  devotion,  needs  resolution,  that  he  may  say  with 
Joshua,  "  If  it  seem  evil  to  you  to  serve  the  Lord,  choose 
ye,  this  day,  whom  ye  will  serve :  but  as  for  me  and  my 
house,  we  will  serve  the  Lord." 

It  is  a  work  of  courage  to  begin  and  carry  on  a  reform- 
ation in  families  and  neighbourhoods,  to  oppose  error  and 
vice,  and  patronize  truth  and  virtue,  when  the  general 
voice  is  against  us. 

It  requires  resolution  to  vindicate  an  injured  charac- 
ter, and  plead  in  defence  of  oppressed  innocence,  when 
it  is  become  an  object  of  common  slander  and  obloquy. 


Chap.  VI.  10-17.     EPISTLE    TO    THE    EPHESIANS.  605 

There  is  need  of  fortitude  to  persevere  in  well  doing 
against  all  the  oppositions  and  discouragements,  which 
may  meet  us  in  our  way. 

So  many  and  various  are  the  calls  for  Christian  forti- 
tude, that  every  one  who  enters  on  the  religious  life, 
should  set  out  with  it,  and  in  his  progress  often  contem- 
plate those  truths  which  may  increase  and  strengthen  it. 

To  conclude.  As  we  have  engaged  in  the  service  of 
Christ,  let  us  be  faithful  to  the  death.  Enemies  we  have 
to  conflict  with ;  but  let  us  not  fear.  Greater  is  he  who 
is  with  us,  than  they  who  are  in  the  world.  Let  us  put  on 
his  armour,  go  forth  in  his  name,  obey  his  orders,  strive 
lawfully,  be  sober  and  vigilant,  endure  hardness  as  good 
soldiers,  rely  for  support  on  him  who  has  called  us,  quit 
ourselves  like  men,  and  be  strong :  thus  we  shall  overcome, 
and  inherit  all  things. 


606  AN    EXPOSITION    OF    THE  Serin.  XLVIII. 


SERMON  XLVIII. 

Ephesians  vi.  18-20. — Praying  always  with  all  prayer 
and  supplication  in  the  Spirit,  and  watching  thereunto 
with  all  perseverance,  and  supplication  for  all  saints  ; 
and  for  me,  that  utterance  may  be  given  unto  me,  that 
I  may  open  my  mouth  boldly,  to  make  known  the  mys- 
tery of  the  gospel,  for  which  I  am  an  ambassador  in 
bonds  :  that  therein  I  may  speak  boldly,  as  I  ought  to 
speak. 

Our  vigour  and  activity  in  the  use  of  the  divine  armour, 
described  in  the  preceding  verses  depend  on  the  con- 
stant energy  and  support  of  God's  grace.  Therefore 
with  the  use  of  this  armour  the  Apostle  exhorts  us  to 
join  vigilant,  sincere  and  persevering  prayer.  His  in- 
structions on  this  subject  are  contained  in  the  words  now 
read,  which  I  shall  open  to  you  in  several  observations. 

I.  The  Apostle  here  supposes  our  obligation  to  prayer 
to  be  so  plain,  that  every  rational  mind  will  see  it,  and  so 
important,  that  every  pious  heart  will  feel  it.  Therefore, 
instead  of  adducing  arguments  to  prove  the  duty,  he 
rather  points  out  the  manner  in  which  it  should  be  per- 
formed. 

Our  obligation  to  prayer  naturally  results  from  our 
weakness  and  dependence,  and  God's  all-sufficiency  and 
goodness.  We  feel  our  wants  and  our  inability  to  supply 
them ;  and  we  see  the  impotence  of  the  creatures  around 
us.     If  then  we  believe  there  is  an  invisible  Being,  infi- 


Chap.  VI.  18-20.  EPISTLE    TO    THE    EPHESIANS.  607 

nite  in  power,  wisdom  and  goodness,  always  present  with 
us  and  exercising  a  continual  providence  over  us,  it  is  ob- 
viously reasonable  to  direct  our  desires  to  him.  And 
desires  directed  to  him  are  prayer. 

To  clothe  our  desires  in  language  is  not  essential  to 
prayer.  God  hears  the  desire  of  the  humble.  But  as 
we  are  accustomed  to  the  use  of  language  in  communicat- 
ing our  thoughts  to  one  another,  we  naturally  fall  into  the 
use  of  it,  in  directing  our  desires  to  God.  In  social 
prayer  this  is  necessary,  that  we  may  with  one  mind 
glorify  the  Father.  And  in  our  secret  devotions  a  kind  of 
silent  language  usually  accompanies  the  sentiments  of  our 
hearts.  This  assists  us  to  fix  our  attention,  arrange  our 
thoughts  and  enliven  our  affections.  Creatures  organized 
as  we  are,  and  accustomed  to  the  use  of  words  in  their 
intercourse  with  one  another,  cannot  easily  frame  a  mental 
prayer  without  something  like  verbal  expressions. 

"  But  if  God  is  powerful,  wise  and  good,  what  need  of 
any  prayer  ?  Will  he  not  do  for  us  what  is  best  without 
our  solicitation?" 

As  well  may  you  ask,  "  What  need  is  there  of  diligence 
in  our  calling  ?  Cannot  God  by  his  own  omnipotence 
supply  our  wants  without  our  help  V  He  has  given  us 
powers,  and  he  requires  us  to  use  them.  And  there  is 
the  same  reason  for  daily  prayer,  as  for  daily  labour.  We 
are  dependent  on  God,  and  we  know  this  dependence; 
and  it  is  as  reasonable  that  we  should  express  our  sense 
of  dependence  by  prayer  as  that  we  should  express  our 
sense  of  want  by  labour.  If  we  have  desires,  to  whom  shall 
we  direct  them,  but  to  him  who  can  supply  all  our  need  ? 

Prayer  is  a  means  of  enlivening  our  pious  sentiments 
and  exciting  us  to  the  practice  of  duty,  and  thus  of  prepar- 
ing us  to  receive  divine  favours.  In  short,  it  is  founded 
in  the  same  reasons,  as  love  to  God,  the  fear  of  him   and 


608  AN    EXPOSITION    OF    THE  Serm.  XLVIII. 

trust  in  him.  It  is  founded  in  his  perfections  and  provi- 
dence, and  our  relation  to  him  and  dependence  on  him. 
And  you  may  as  well  ask,  what  reason  there  is  to  love, 
fear  and  trust  God,  as  what  reason  there  is  to  praise  him 
and  pray  to  him.  The  former  is  the  temper  of  a  pious 
soul;  the  latter  is  the  exercise  and  expression  of  that 
temper.     We  may  observe, 

II.  Prayer  is  of  several  kinds,  social  and  secret,  public 
and  domestic,  stated  and  occasional :  and  it  consists  of 
several  parts,  confession,  supplication,  intercession  and 
thanksgiving.  The  Apostle  here  points  out  no  part  or 
kind  of  prayer  in  distinction  from  all  others,  but  exhorts 
us  in  general  to  pray  with  all  prayer. 

He  seems,  however,  to  have  a  more  special  regard  to 
domestic  or  family  prayer.  He  had  just  been  treating 
on  the  relative  duties,  as  those  between  husband  and  wife, 
parent  and  children,  master  and  servants ;  and  the  exhor- 
tation to  prayer,  immediately  subjoined,  may  most  natur- 
ally be  understood  as  respecting  that  social  exercise  of 
devotion  which  families  should  maintain. 

Family  prayer  was  a  usage  observed  by  the  ancient 
patriarchs,  by  pious  Jews  and  by  the  early  Christians. 
It  was  a  practice  well  known  in  the  Apostle's  day.  The 
expression,  therefore,  "Pray  with  all  prayer,"  must  in- 
clude this. 

Among  the  Jews  there  was  a  daily  sacrifice,  offered, 
part  in  the  morning  and  part  in  the  evening.  This  was 
called  "  the  continual  sacrifice."  The  hours  of  this  sacri- 
fice were  considered  as  "  hours  of  prayer."  In  allusion 
to  this,  the  Apostle  directs  Christians  to  "  pray  without 
ceasing,"  and  to  "  offer  the  sacrifice  of  praise  continually." 
These  words  therefore,  "  Pray  always  with  all  prayer," 
clearly  and  strongly  enjoin  on  families  the  stated  mainte- 
nance of  morning  and  evening  prayer. 


Chap.  VI.  18-20.    EPISTLE    TO    THE    EPHESIANS.  609 

III.  The  Apostle  next  instructs  us  concerning  the  man- 
ner in  which  our  prayers  should  be  offered.  "  Pray  with 
all  prayer  and  supplication  in  the  Spirit,  and  watch  there- 
unto with  all  perseverance" 

The  spirit  and  temper  of  the  heart  in  our  prayers,  is 
the  main  thing  necessary  to  qualify  them  for  God's  ac- 
ceptance. Those  hypocrites,  who  draw  near  to  him  with 
their  lips,  while  their  hearts  are  far  from  him,  worship 
him  in  vain. 

The  first  thing  necessary  in  prayer,  is  faith,  or  a  be- 
lieving view  of  God's  providential  government,  and  of  the 
wisdom  and  goodness  with  which  it  is  administered. 
"  Without  this  faith  it  is  impossible  to  please  him."  And 
as  he  has  appointed  a  Mediator  through  whom  we,  un- 
worthy creatures,  may  approach  his  throne,  all  our  prayers 
must  be  presented  to  him  in  the  name  of  this  Mediator. 
Our  spiritual  sacrifices  are  acceptable  to  God  through 
Jesus  Christ ;  and  whatever  we  do  in  word  or  deed,  we 
must  do  all  in  his  name. 

Our  desires  must  be  good  and  reasonable.  "  This  is 
the  confidence  which  we  have  in  God,  that  if  we  ask  any 
thing  according  to  his  will,  he  heareth  us,  and  if  we  know 
that  he  heareth  us,  whatsoever  we  ask,  we  know  that  we 
have  the  petitions  that  we  desired  of  him."  There  are  some, 
"  who  ask  and  receive  not."  And  the  reason  is,  "  They 
ask  amiss,  that  they  may  consume  it  on  their  lusts." 

Attention  of  mind,  collection  of  thought  and  warmth 
of  affection,  are  qualifications  required  in  prayer.  These 
are  implied  in  our  watching  unto  prayer,  in  our  attending 
upon  God  without  distraction,  in  our  engaging  the  heart 
to  approach  him,  in  our  praying  with  the  Spirit,  and  with 
a  fervent  spirit. 

We  must  serve  God  with  reverence  and  godly  fear ; 
for  "  he  is  greatly  to   be   feared  in  the   assembly  of  his 

77 


610  AN    EXPOSITION    OF    THE  Sevm.  XLVI1I. 

saints,  and  to  be  had  in  reverence  of  all  that  are  about 
him."  We  must  not  be  rash  with  our  mouth,  nor  hasty 
to  utter  any  thing  before  him,  for  he  is  in  heaven,  and  we 
upon  earth.  "  He  humbles  himself  to  behold  the  things 
which  are  in  heaven."  The  angels  vail  their  faces  before 
him.  What  are  we  that  he  should  be  mindful  of  us  ?  He 
is  high,  but  he  has  respect  to  the  lowly ;  and  gives  grace 
to  the  humble. 

That  our  prayers  may  be  acceptable  to  God,  they  must 
be  accompanied  with  justice  to  men.  God  says  to  the 
Jews,  "  When  ye  spread  forth  your  hands,  I  will  hide 
mine  eyes;  when  ye  make  many  prayers,  I  will  not  hear; 
for  your  hands  are  full  of  blood.  Wash  ye,  make  you 
clean,  put  away  the  evil  of  yoilr  doings."  Of  the  Pharisees, 
"  who  made  long  prayers,  and  devoured  widows'  houses," 
Christ  says,  "  They  shall  receive  greater  damnation." 

Charity  is  an  essential  qualification  in  prayer.  "  When 
ye  stand  praying,  forgive,  if  ye  have  aught  against  any 
man,  that  your  heavenly  Father  may  forgive  you."  "  Be 
sober  and  watch  unto  prayer,  and  above  all  things  have 
fervent  charity  among  yourselves." 

We  must  bring  before  the  throne  of  God  a  meek  and 
peaceable  spirit.  This  is  the  direction  of  the  gospel :  "  Be 
like-minded  one  toward  another,  that  ye  may  with  one 
mind  and  one  mouth  glorify  God,  study  the  things 
which  make  for  peace,  and  receive  ye  one  another,  as 
Christ  hath  received  us." 

Our  prayers  must  be  accompanied  with  a  sense  of,  and 
sorrow  for  sin.  For  "  if  we  regard  iniquity  in  our  heart, 
the  Lord  will  not  hear  us."  "  The  eyes  of  the  Lord  are 
upon  the  righteous,  and  his  ears  are  open  to  their  cry  ;  but 
his  face  is  against  them  who  do  evil.  He  is  nigh  to 
them  who  are  of  a  broken  heart ;  but  evil  shall  slay  the 
wicked." 


Chap.  VI.  18-20.       EPISTLE    TO    THE    EPHESIANS.  611 

We  are  to  "  continue  in  prayer,  and  watch  thereunto 
with  all  perseverance  ;"  "  to  pray  always  and  not  to  faint." 
It  is  "  by  faith  and  patience  that  we  receive  the  promises." 
In  our  prayers  for  pardon,  grace  and  glory,  we  may  adopt 
the  language  of  the  patriarch  ;  "  I  will  not  let  thee  go, 
except  thou  bless  me."  We  are  to  "  seek  until  we  find." 
Our  prayers  for  temporal  benefits,  however  importunate, 
should  be  accompanied  with  submission  to  the  unknown 
will  of  God,  and  to  his  perfect  wisdom  which  can  judge 
for  us  better  than  we  can  judge  for  ourselves.  In  prayer 
Christ  has  taught  us  to  say,  "  Our  Father,  thy  will  be 
done."     I  proceed  to  observe. 

IV.  The  Apostle  here  teaches  us  the  duty  of  inter- 
cession for  others.  "  Pray,  with  supplication  for  all  saints, 
and  for  me ." 

The  goodness  of  God  is  the  foundation  of  prayer.  If 
God  is  good  to  others,  as  well  as  to  us,  there  is  the  same 
ground  on  which  to  offer  our  social  intercessions,  as 
our  personal  petitions.  The  acceptableness  of  prayer 
much  depends  on  our  real  desires  of  the  things  for  which 
we  pray.  Intercession  is,  therefore,  the  most  excellent 
part  of  prayer,  because  it  is  the  most  remote  from  selfish- 
ness, and  implies  the  greatest  degree  of  charity  and  disin- 
terestedness. It  is  an  expression  of  our  desire  for  the 
happiness  of  others. 

Good  will  to  men  is  a  necessary  qualification  in  our 
prayers  for  personal  blessings;  and  prayers  dictated 
purely  by  this  principle  are  peculiarly  acceptable  to 
God. 

Some  will  ask,  "  What  reason  is  there  why  we  should 
pray  for  others  ?  Will  not  God  do  good  to  men  without 
our  importunity  ?" 

This  question  is  the  same  as  if  you  should  ask,  "  What 
reason  is  there,  why  we  should  love  our  neighbours  ?     If 


612  AN    EXPOSITION    OF    THE  Serni.  XLVIII. 

you  ought  to  love  them,  you  ought  to  desire  and  seek 
their  good ;  and  if  you  believe,  that  they  are  dependent 
on  God  for  the  blessings  which  they  need,  then  you  ought, 
in  their  behalf,  to  direct  your  desires  and  make  your  re- 
quests to  him. 

Yea,  you  may  as  well  ask,  "  What  occasion  is  there  for 
alms  to  the  poor,  instruction  to  the  ignorant,  or  relief  to 
the  afflicted  ?"  God  can  feed  the  hungry,  guide  the  sim- 
ple and  comfort  the  sorrowful  without  our  good  offices,  as 
well  as  without  our  prayers.  And  the  success  of  our 
works  of  charity,  as  well  as  our  prayers,  depends  on  his 
favour. 

The  truth  is,  God  is  good  to  all,  and  he  exercises  his 
goodness  in  such  a  manner  as  his  wisdom  sees  best.  Be- 
nevolence is  an  important  virtue ;  and  God  has  placed  us 
in  a  connexion  with  each  other,  that  there  may  be  occa- 
sion for  the  frequent  operations  of  it.  He  requires  us  to 
do  good  as  we  have  opportunity.  Without  a  disposition 
to  do  good,  our  prayers  are  vain,  for  they  are  not  sincere. 
Where  this  disposition  exists,  it  will  operate  both  in  works 
of  beneficence,  and  in  friendly  intercessions.  The  moral 
government  of  God  is  a  system  of  benevolence ;  and  he 
so  administers  it,  as  to  encourage  mutual  benevolence 
among  his  subjects. 

We  are  not  to  imagine,  however,  that  he  will  withhold 
from  good  men  the  blessings  for  which  they  are  prepared, 
merely  because  others  neglect  to  pray  for  them.  But  if 
he  grants  to  unworthy  creatures  the  favours  to  which  they 
have  no  claim,  this  certainly  is  an  act  of  grace ;  and  it  is 
not  the  less  grace,  because  he  grants  them  on  the  inter- 
cession of  others. 

We  are  commanded  to  pray  for  all  men.  We  can  by 
direct  acts  of  beneficence  do  good  only  to  few ;  but  our 
charitable  wishes  may  embrace  millions,  even  distant  na- 


Chap.  VI.  18-20.     EPISTLE    TO    THE    EPHESIANS.  613 

tions  and  unborn  generations.  By  the  example  and  pre- 
cepts of  Christ  we  are  taught  to  love  our  enemies,  and 
pray  for  those  who  despitefully  use  us.  If  such  are 
subjects  of  our  prayers,  none  are  to  be  excluded. 

As  we  cannot  have  a  distinct  knowledge  of  the  cases 
of  all  men,  our  prayers  for  them  must  be  general,  "  that 
they  may  be  saved  and  come  to  the  knowledge  of  the 
truth." 

The  general  state  of  mankind  is  well  known.  Many 
nations  are  in  the  darkness  of  heathenism ;  many  are 
deluded  by  vain  imposture ;  many  are  misled  by 
a  corrupted  Christianity;  among  those  who  enjoy  the 
pure  gospel  many  are  blinded  by  the  god  of  this  world. 
A  great  part  of  the  human  race  are  under  the  power 
of  an  arbitrary  domination,  and  employed  in  butchering 
one  another,  merely  to  gratify  the  pride  of  wanton  ty- 
rants. Among  the  millions,  who  are  impelled  to  assume 
the  instruments  of  death,  and  spread  devastation  and  car- 
nage among  their  fellow  mortals,  not  one  in  ten  thousand 
has  any  interest  in  the  quarrel,  or  any  knowledge  of  the 
man  against  whom  he  lifts  the  fatal  weapon,  or  has  received 
any  injury  from  him  whom  he  devotes  to  destruction. 
They  are  by  dint  of  power,  urged  into  a  bloody  contest, 
in  which  they  have  no  concern,  and  from  which  they  ex- 
pect no  benefit.  They  are  employed  to  destroy  those 
who  have  never  voluntarily  harmed  mankind,  and  who 
wish  to  enjoy  the  innocent  retreats  of  peace. 

The  benevolent  and  discerning  mind  looks  on  the  hu- 
man race  with  compassion,  and  prays  that  the  time  may 
come,  when  light  shall  break  forth  and  overspread  the 
world ;  when  truth  shall  arise  and  gain  its  just  dominion ; 
when  tyranny  shall  withdraw  its  cruel  hand  and  give  place 
to  equity  and  justice ;  and  when  all  nations  shall  be  united 
in  bonds  of  friendship  and  peace. 


614  AN    EXPOSITION    OF    THE  Serm.  XL VIII. 

The  Apostle  exhorts  Christians  especially  to  "  make  sup- 
plication for  all  saints." 

Christians  were  then  in  a  state  of  peculiar  danger ; 
either  actually  conflicting  with,  or  imminently  exposed  to 
the  violence  of  persecution.  They  were  in  a  weak  and 
defenceless  state,  not  only  without  the  support,  but  under 
the  oppression  of  the  powers  of  the  world.  They  there- 
fore needed  the  protection  of  Providence  to  preserve  them 
from  speedy  destruction,  and  the  influence  of  grace  to 
fortify  them  against  temptations  to  apostacy. 

Besides :  The  Christian  institution  was  of  infinite  im- 
portance to  the  world.  Hence  to  pray  for  the  saints,  for 
their  support;  and  for  the  spread  of  their  religion,  was  to 
pray  for  the  general  virtue  and  happiness  of  the  human 
race,  in  that  and  all  succeeding  ages. 

If  we  believe  the  religion  of  the  gospel  to  be  true  and 
important,  we  ought  not  only  to  profess  and  obey  it  our- 
selves, but  also  to  contribute  to  its  success  and  influence 
among  others.  There  is,  therefore,  at  all  times,  as  well  as 
in  times  of  persecution,  special  reason  why  Christians  in 
every  place  should  make  supplication  for  all  saints.  The 
Apostle  says  to  the  Thessalonians,  "  We  pray  always  for 
you,  that  God  would  fulfil  in  you  all  the  good  pleasure  of 
his  goodness,  and  that  the  name  of  Christ  may  be  glori- 
fied in  you,  and  ye  in  him.  And  pray  ye  for  us,  that  the 
word  of  the  Lord  may  have  free  course  and  be  glorified, 
even  as  it  is  among  you." 

This  leads  me  farther  to  observe,  that  the  Apostle  so- 
licits the  prayers  of  the  Ephesian  Christians  for  himself, 
as  a  minister  of  Christ.  "  Pray  for  me."  Paul  was  a 
man  of  great  natural  abilities,  and  literary  acquirements, 
of  eminent  grace  and  uncommon  gifts;  but  he  did  not 
imagine  that  these  raised  him  above  the  need  of  farther 
assistance  and  supplies.     He  prayed  for  himself,  and  he 


Chap.  VI.  18-20.  EPISTLE    TO    THE    EPHESIANS.  615 

requested  the  prayers  of  his  brethren.  Humility  becomes 
the  most  eminent  saints.  Improvements  in  grace  conduce 
to  lowliness  of  mind. 

Christians  ought  to  pray  for  their  minister.  Their 
edification  and  comfort,  and  the  prevalence  of  piety  in  the 
rising  generation  much  depend  on  his  fidelity  and  success. 
When  people  complain  of  their  minister's  insufficiency  or 
uselessness,  it  would  be  proper  for  them  to  inquire, 
whether  they  have  done  their  duty  to  him  and  to  them- 
selves ;  whether  they  have  attended  on  his  ministry  with 
constancy,  received  the  word  from  him  with  meekness, 
assisted  him  by  their  concurrence,  and  remembered  him 
in  their  prayers. 

There  was  something  special  in  Paul's  case.  He  was 
"  an  ambassador  in  bonds."  He  was  sent  forth  by  God  to 
treat  with  men  on  terms  of  peace.  "  We  are  ambassa- 
dors of  Christ,"  says  he,  "  as  though  God  did  beseech  you 
by  us ;  we  pray  you  in  Christ's  stead,  be  ye  reconciled  to 
God."  You  are  to  regard  the  ministers  of  Christ  as  his 
ambassadors.  Your  opposition  to  them  in  this  character, 
is  opposition  to  him.    If  you  despise  them,  you  despise  him. 

Among  all  nations,  ambassadors,  acting  in  their  office, 
are  considered  as  having  a  claim  to  personal  security. 
But  Paul,  though  an  ambassador,  was  in  bonds.  The 
enemies  of  Christ  had  confined  this  messenger,  to  restrain 
him  from  delivering  the  message  with  which  he  was 
charged.  He  therefore  requests  the  prayers  of  the  saints, 
that  he  may  be  enlarged  to  go  forth  and  proclaim  to  rebel- 
lious men  the  things  which  belong  to  their  peace.  Peo- 
ple ought  especially  to  help  their  minister  by  their 
prayers  and  charities,  when  he  is  under  such  worldly 
embarrassments  as  obstruct  the  free  exercise  of  his  office. 

V.  The  Apostle  points  out  the  manner,  in  which  he 
aimed,   and   all   ministers    ought   to    preach    the    gospel. 


616  AN    EXPOSITION    OF    THE  Serm.  XLVIII. 

"  Pray  for  me,  that  utterance  may  be  given  me,  that  I 
may  open  my  mouth  boldly,  to  make  known  the  mystery 
of  the  gospel,  that  I  may  speak  boldly,  as  I  ought  to 
speak." 

What  Paul  preached  was  "  the  mystery  of  the  gospel ;" 
the  mystery  which  had  been  hidden  from  former  ages, 
but  was  now  made  manifest.  There  are  many  doctrines 
of  religion,  which  could  not  be  known  without  revelation, 
but  appear  easy  to  be  understood,  and  reasonable  to  be 
believed,  whenever  they  are  discovered ;  as  the  incarna- 
tion and  sacrifice  of  Christ,  the  pardoning  mercy  of  God, 
the  resurrection  of  the  body  and  a  future  judgment.  In 
reference  to  these  the  gospel  is  called  a  mystery;  a 
mystery  not  kept  secret,  but  made  manifest  to  the  sons  of 
men. 

The  Apostle  desired  to  make  known  this  mystery.  A 
minister  should  "  use  great  plainness  of  speech,  and  by 
manifestation  of  the  truth  commend  himself  to  every  man's 
conscience  in  the  sight  of  God."  Addresses  to  the  passions, 
when  the  mind  is  uninformed,  are  useless,  and  may  be 
dangerous.  Let  the  understanding  first  be  enlightened  in 
the  knowledge  of  the  truth ;  then  the  conscience  and 
feelings  may  be  addressed  with  propriety  and  advantage. 

The  Apostle  prayed  "  that  he  might  speak  boldly,  as  he 
ought  to  speak." 

In  a  minister  boldness  is  necessary;  not  that  impudent 
boldness,  which  assumes  an  unmerited  superiority;  but 
that  pious  fortitude,  which  dares  to  utter  the  important 
things  of  religion  without  reserve,  and  without  fear  of 
personal  inconvenience.  Paul  declared  the  whole  counsel 
of  God.  He  never  declined  to  speak,  or  studied  to  dis- 
guise the  truth,  that  he  might  gain  the  favour,  or  escape 
the  censure  of  the  world ;  but  still  he  was  careful  not  to 
give  needless  offence,  or  awaken  the  dangerous  opposition 


Chap.  VI.  18-20.      EPISTLE    TO    THE    EPHESIANS.  617 

of  passion  and  prejudice.  His  manner  of  address  was  re- 
spectful and  winning ;  but  not  servile  and  fawning.  He 
was  bold  without  insolence,  and  delicate  without  disguise. 

The  minister  must  exhort  and  rebuke  with  all  authority, 
and  sometimes  use  sharpness :  but  he  must  not  strive.  He 
must  be  gentle  toward  all  men,  in  meekness  instructing 
them  who  oppose  themselves,  that  they  may  come  to  re- 
pentance and  the  knowledge  of  the  truth. 

He  must  open  his  mouth  boldly  to  declare  the  great 
doctrines  of  salvation,  to  confute  dangerous  errors,  to  con- 
vince gainsayers,  to  silence  vain  talkers,  to  testify  against 
iniquity,  to  reprove  the  ungodly,  and  to  detect  and  alarm 
self-deluding  hypocrites. 

He  must  persevere  in  the  faithful  execution  of  his  office, 
whatever  discouragements  may  arise  from  the  opposition 
of  the  world,  the  frowns  of  the  great,  the  contempt  of 
the  proud,  the  want  of  concurrence,  or  the  smallness  of 
his  success.  The  Spirit  which  governs  him  must  be, 
"  not  the  spirit  of  bondage  to  fear,  but  the  Spirit  of  power, 
love  and  a  sound  mind." 

His  courage  must  be  accompanied  with  prudence, 
humility  and  charity;  not  with  rashness,  pride  and  cen- 
soriousness :  and  his  confidence  must  be  grounded,  not  in 
a  vain  conceit  of  his  own  abilities ;  but  in  the  goodness 
of  his  cause,  the  importance  of  truth  and  the  support  of 
divine  grace. 

We  see  that  the  office  of  a  minister  is  difficult,  as  well 
as  important.  He  may  need  more  wisdom  and  fortitude 
than  he  possesses.  As  he  should  seek  grace  to  guide  and 
strengthen  him,  so  he  may  reasonably  expect  a  share  in 
the  intercessions  of  those  for  whom  he  labours.  What- 
ever neglects  they  impute  to  him,  if  they  forbear  to  men- 
tion him  in  their  prayers,  they  may  charge  themselves 
with  one  criminal  neglect. 

78 


618  AN    EXPOSITION  OF    THE  Serin.  XLVIII. 

We  see  that  private  Christians  should  zealously  concur 
with  their  minister  in  his  labours  to  promote  religion. 
Their  concurrence  animates  him  to  speak  the  word  boldly. 
They  should  receive  the  word  from  him  with  readiness  of 
mind,  maintain  religion  in  their  houses,  second  his  ad- 
dresses to  the  young,  preserve  peace  and  order  among 
themselves,  and  in  their  daily  conversation  hold  forth  the 
word  of  life,  that  he  may  not  run  in  vain. 

We  see  the  vast  importance  of  the  gospel.  Why  has 
God  appointed  ministers  to  preach  it  ?  Why  are  they  to 
speak  it  boldly  ?  Why  are  they  to  instruct  and  reprove  with 
all  long-suffering  ?  It  is  because  the  subject  of  it  is  great, 
and  infinitely  concerns  the  sons  of  men. 

Now  if  it  be  a  matter  of  such  importance,  can  you 
safely  neglect  it  ?  The  minister  who  shuns  to  declare  the 
counsel  of  God,  you  think,  endangers  his  soul.  Do  not 
you  endanger  your  own  souls,  when  you  reject  this  coun- 
sel 1  If  it  concerns  a  minister  to  labour  for  your  salva- 
tion, ought  you  not  to  labour  for  your  own  1  No  pains 
taken  by  others  will  save  you,  while  you  disregard  your 
own  duty.  Awake  then  to  consideration  and  repentance ; 
attend  on  God's  word,  and  apply  with  diligence  all  the 
means  in  your  hands.  Seek  the  Lord  while  he  may  be 
found,  and  call  upon  him,  while  he  is  near. 


Chap.  VI.  21-23.    EPISTLE    TO    THE   EPHESIANS.  619 


SERMON  XLIX. 

Ephesians  vi.  21-23. — But  that  ye  also  may  know  my 
affairs,  and  how  I  do,  Tychicus,  a  beloved  brother  and 
faithful  minister  in  the  Lord,  shall  make  known  to  you 
all  things  :  whom  I  have  sent  unto  you  for  the  same 
purpose,  that  ye  might  know  our  affairs,  and  that  he 
might  comfort  your  hearts.  Peace  be  to  the  brethren, 
and  love  with  faith  from  God  the  Father  and  the  Lord 
Jesus  Christ. 

The  Apostle,  in  the  preceding  verse,  says,  that,  "  for 
the  gospel's  sake,  he  was  an  ambassador  in  bonds."  He 
was  appointed  an  ambassador  of  Christ  to  publish  the 
gospel  of  peace  to  a  guilty  world.  In  the  execution  of  this 
commission  he  was  apprehended  and  put  in  chains.  The 
place  of  his  confinement  was  the  city  of  Rome.  From 
thence  he  wrote  to  several  churches,  and  particularly  to 
the  church  of  the  Ephesians,  among  whom  he  had  before 
spent  some  time  in  preaching  the  gospel.  His  letter  to 
this  church  he  sent  by  the  hand  of  Tychicus,  who  was 
not  only  a  Christian,  but  a  minister,  and  an  assistant  to 
Paul  in  the  work  of  the  gospel.  In  his  letter  he  men- 
tions this  messenger  by  name,  informs  the  Ephesians 
for  what  purpose  he  had  sent  him,  and  recommends  him 
to  them  as  a  beloved  brother  and  faithful  minister.  He 
then  expresses  the  benevolent  desires  of  his  heart,  that 
God  would  grant  them  peace  and  love,  as  the  fruits  of  that 
faith,  which  they  professed  in  Christ  Jesus. 


620  AX    EXPOSITION    OF    THE  Serm.  XLIX. 

The  paragraph  now  read  I  shall  improve  in  several 
observations. 

I.  Paul  was  careful  to  keep  up  an  intercourse  and  com- 
munion with  the  churches  of  Christ. 

While  he  was  at  Rome,  he  sent  a  brother  to  carry  a 
message  to  the  Ephesians.  By  the  same  hand  he  sent  a 
letter  to  the  Colossians.  He  directed  that  the  same  letter 
should  be  read  to  the  church  in  Laodicea ;  and  that  they 
also  should  read  the  letter  from  Laodicea.  He  inscribed 
this  letter  "  to  the  saints  in  Ephesus,  and  to  the  faithful  in 
Christ  Jesus." 

We  hence  learn,  that  there  ought  to  be  a  fellowship 
and  correspondence  among  the  churches  of  Christ.  They 
should  all  unite  their  endeavours  for  the  common  edifica- 
tion and  comfort. 

The  church  of  Christ  is  one.  And  though  for  the 
convenience  of  social  worship,  it  is  formed  into  various 
societies,  yet  it  is  not  divided.  It  is  still  one  body ;  and 
all  its  several  members,  as  there  is  occasion  and  oppor- 
tunity, should  conspire  to  the  promotion  of  the  general 
peace  and  happiness.  Different  churches,  like  the  dif- 
ferent members  of  the  body,  should  act  in  concert,  and 
move  as  being  animated  by  the  same  Spirit.  If  one  suf- 
fers, others  should  contribute  to  its  relief;  if  one  is  hon- 
oured, all  should  partake  in  the  joy. 

We  are  to  acknowledge  all  as  our  brethren,  who,  in 
every  place,  c&ll  on  the  name  of  Jesus  Christ  the  Lord, 
both  theirs  and  ours.  We  should  be  free,  as  to  commune 
with  other  churches,  so  to  admit  them  to  communion 
with  us,  statedly  or  occasionally,  as  circumstances  allow. 
We  should  seek  the  counsel  of  sister  churches  under  our 
difficulties;  and  be  ready,  when  requested,  to  afford  them 
our  counsel  under  theirs.  Thus  we  should  keep  the 
unity  of  the  Spirit  in  the  bond  of  peace. 


Chap.  VI.  21-23.    EPISTLE    TO    THE    EPHESIANS.  621 

We  see  then,  that  such  as  form  themselves  into  sep- 
arate societies,  with  a  view  to  withdraw  themselves  from 
the  communion  of  other  churches,  and  to  exclude  other 
churches  from  theirs,  essentially  depart  from  the  pacific 
and  benevolent  plan  of  the  gospel. 

II.  Paul  was  solicitous,  that  the  Christians,  among 
whom  he  had  preached,  should  "  know  his  state." 

He  sent  to  the  Ephesians  a  messenger,  from  whom 
they  might  know  his  affairs.  And  what  were  his  affairs  ? 
He  was  a  prisoner  of  Jesus  Christ  in  the  cause  of  the 
gospel.  He  was  in  bonds ;  but  still  he  maintained  his 
faith  and  courage.  He  was  not  ashamed  of  the  gospel  of 
Christ,  nor  afraid  to  avow  his  belief  of  it,  though  bonds, 
afflictions  and  death  might  be  the  consequence. 

He  sent  to  the  Christian  churches  an  account  of  his 
state,  that  they  might  be  moved  to  pray  for  him ;  might 
know  how  to  accommodate  their  prayers  to  his  case ; 
might  not  be  terrified  by  his  sufferings,  but  rather  em- 
boldened by  his  example  of  fortitude ;  and  that  his  instruc- 
tions and  exhortations  might  come  with  greater  power, 
being  written  in  a  state  of  affliction,  and  dictated  by  that 
Spirit  which  supported  him  in  all  his  tribulation. 

It  is  often  proper  for  Christians  to  communicate  to 
each  other  their  inward  and  outward  troubles,  that  they 
may  enjoy  the  benefit  of  each  other's  advice  and  prayers. 

It  concerns  Christians  under  afflictions,  especially  un- 
der trials,  on  account  of  religion,  to  maintain  a  constancy 
and  fortitude,  which  may  do  honour  to  religion,  and  re- 
commend it  to  the  choice  and  esteem  of  others. 

III.  Paul  sent  to  inform  the  Ephesians,  not  only  what 
were  his  affairs,  but  "what  he  was  doing,"  how  he  em- 
ployed himself  in  his  confinement. 

He  suffered  not  his  time  to  pass  in  restless  impatience, 
or  useless  indolence.     He  knew  how  to  be  contented  in 


622  AN    EXPOSITION    OF    THE  Serm.  XLIX. 

bonds ;  he  could  still  be  active  in  promoting  the  cause  of 
Christ,  and  the  salvation  of  men.  He  received  all  who 
came  to  him,  and  preached  to  them  the  kingdom  of  God, 
and  the  things  which  concerned  the  Lord  Jesus,  with  all 
confidence.  He  instructed  his  fellow  prisoners,  and,  in 
some  instances,  was  so  happy  as  to  reclaim  them  from  a 
vicious  life,  and  bring  them  to  the  faith  of  the  gospel.  It 
was  at  Rome,  in  his  bonds,  that  he  recovered  Onesimus 
from  a  profligate  course,  and  made  him,  who  in  time  past 
had  been  unprofitable,  now  profitable  to  all  who  were 
connected  with  him.  He  spent  much  of  his  time  in 
prayer  for  the  churches.  He  says,  "  He  prayed  for  them 
always,  without  ceasing,  night  and  day."  He  was  indus- 
trious in  writing  to  the  churches,  and  to  particular  persons. 
Several  of  his  epistles,  besides  this,  were  written,  when 
he  was  in  bonds.  His  confinement  turned  to  the  further- 
ance of  the  gospel,  as  it  gave  occasion  for  a  number  of 
most  excellent  epistles,  which  are  of  standing  use  and  im- 
portance in  the  churches.  If  Paul  had  only  preached, 
we  should,  at  this  time,  scarcely  have  known  what  he  did 
preach.  We  should  not  have  been  favoured  with  those  books, 
which  are  some  of  the  most  instructive  parts  of  Holy 
Scripture.  The  wisdom  of  God  disposes  things  in  such  a 
manner,  as  leads  to  the  accomplishment  of  his  own  pur- 
poses. 

Time  so  piously  and  usefully  spent,  as  Paul's  time  was, 
may  be  pleasant,  even  in  a  prison.  He  was  willing  the 
churches  should  know  what  he  did.  He  was  not  ashamed 
that  his  manner  of  life  should  be  made  public.  Do  not 
many  so  spend  their  time,  that  they  are  almost  ashamed 
to  review  it  themselves ;  and  would  be  more  ashamed  to 
let  others  know  what  they  do  ? 

Paul's  example  teaches  us,  that  we  should  do  good  in 
every  condition.      Even    confinement  excuses   not  from 


Chap.  VI.  21-23.     EPISTLE    TO    THE    EPHESIANS.  623 

works  of  piety  and  beneficence.  Under  particular  cir- 
cumstances, we  may  be  incapable  of  the  services,  which  we 
wish  to  perform  ;  but  perhaps,  under  these  circumstances, 
we  may  do  more  good,  than  if  we  were  in  that  condi- 
tion of  life,  which  we  think  most  eligible,  and  most  favour- 
able to  our  usefulness.  Let  us  only  be  solicitous  to/do 
good,  in  every  state,  according  to  our  ability ;  and  thus 
leave  it  with  God  to  order  our  affairs,  as  his  wisdom  sees 
best. 

IV.  When  Paul  sends  Tychicus  to  Ephesus,  and  to 
Colosse,  he  gives  him  written  testimonials,  that  he  might 
be  received  of  the  churches,  in  the  character  of  a  minis- 
ter. "  I  send  Tychicus,  who  is  a  beloved  brother  and 
faithful  minister  in  the  Lord." 

If  you  read,  with  attention,  the  Acts,  and  the  Epistles 
of  the  apostles,  you  will  find,  that  they  who  undertook  to 
preach  the  gospel,  were  approved  and  separated  to  that 
work  by  men  already  in  office  ;  and  that  these  preachers, 
when  they  travelled  abroad,  carried  with  them  written  re- 
commendations from  some  known  apostle,  minister,  or 
church.  This  precaution  was  taken,  that  the  churches 
might  not  be  imposed  upon  by  ignorant  pretenders  or  art- 
ful deceivers. 

This  early  example  teaches  us,  that,  whenever  ministers 
go  forth  to  preach  the  gospel,  in  places  where  their  names 
and  characters  are  unknown,  they  ought  to  exhibit  proper 
evidences  of  their  authority  to  preach,  and  of  their  good 
standing  in  the  church  of  Christ ;  and  that,  without  such 
evidences,  they  ought  not  to  be  received  in  that  sacred 
character.  The  church  of  Ephesus  is  commended,  be- 
cause she  tried  them,  who  said  they  were  apostles  and 
were  not,  and  found  them  liars.  On  the  contrary,  the 
church  of  Thyatira  is  reproved,  because  she  suffered 
those  to  teach,  who  called  themselves  prophets,  but  could 


624  AN    EXPOSITION    OF    THE  Serm.  XLIX. 

produce  no  testimony  in  support  of  their  character.  The 
consequence  of  this  credulity  and  negligence  was  that 
these  pretended  prophets  seduced  the  servants  of  Christ 
from  the  purity  and  order  of  the  gospel. 

The  church  of  Christ  is  a  regular,  organiz^l  commu- 
nity. The  work  of  ministers  is  to  build  up  this  commu- 
nity in  knowledge,  peace  and  holiness.  The  qualifications 
for  the  ministry,  the  manner  of  introduction  to  the  office, 
and  the  duties  which  belong  to  it,  the  gospel  has  clearly 
stated.  We  are  to  receive  none  as  ambassadors  of  Christ, 
but  those  who  come  to  us,  according  to  the  order  which 
he  has  settled.  All  are  not  teachers  in  his  church  :  he 
has  given  some  to  be  teachers.  We  are  not  to  suppose 
that  every  man,  at  his  own  pleasure,  may  assume  the 
office,  or  that  we  are  to  acknowledge,  in  the  office,  every 
man  who  does  assume  it.  If  any  man  offers  himself  to 
us  in  the  character  of  a  Christian  teacher,  on  him  it  is  in- 
cumbent to  exhibit  proof  of  his  Christian  standing  and 
official  authority.  If  we  give  heed  to  every  vain  pre- 
tender, and  countenance  every  bold  intruder,  we  bring 
confusion  into  the  church,  where  all  things  ought  to  be 
done  decently  and  in  order. 

V.  The  ministers  of  Christ  ought  to  act  in  concert 
and  unite  their  labours  in  building  up  his  kingdom. 

Tychicus  co-operates  with  Paul  in  the  work  of  the  min- 
istry ;  Paul  therefore  sends  him  to  the  churches  to  which  he 
himself  had  ministered,  and  calls  him  a  faithful  minister 
and  fellow-servant  in  the  Lord. 

There  ought  to  be,  among  ministers,  unity  of  affection, 
correspondence  of  design,  and  concurrence  of  labours. 
There  should  be  no  contention  for  superiority ;  no  under- 
mining arts ;  no  attempts  to  magnify  their  importance  at 
the  expense  of  their  brethren's  usefulness.  Paul  would 
not  enter  into  the  labours,  or  build  on   the  foundation  of 


Chap.  VI.  21-23.    epistle  to  the  ephesians.  625 

other  men.  He  would  not  stretch  himself  beyond  his 
line.  But  then,  in  an  orderly  way,  he  would  impart  to. 
and  receive  from  his  brethren,  all  proper  assistance  in  pro- 
moting the  common  cause.  Ministers  should  strengthen 
the  hands,  and  animate  the  hearts  of  one  another,  and  thus 
be  fellow-helpers  to  the  truth. 

VI.  Fidelity  is  an  essential  part  of  the  ministerial  char- 
acter. Paul  says  of  Tychicus,  "  He  is  a  faithful  min- 
ister." "  It  is  required  in  stewards,  that  a  man  be 
found  faithful"  Timothy  is  charged  to  "  commit  the 
things  which  he  had  received,  unto  faithful  men." 

The  faithful  minister  undertakes  his  work  with  pure  in- 
tentions and  abides  in  it  with  constancy,  even  though  he 
may  meet  with  worldly  discouragements.  His  governing 
aim  is  to  approve  himself  to  God,  and  promote  the  essen- 
tial interests  of  his  fellow-men.  He  applies  himself  to  the 
various  duties  of  his  office  with  assiduity  and  diligence. 
He  shuns  not  to  declare  the  whole  counsel  of  God.  He 
handles  not  the  word  of  God  deceitfully,  but  uses  great 
plainness  of  speech,  and,  by  manifestation  of  the  truth, 
commends  himself  to  the  consciences  of  his  hearers.  Such 
a  faithful  pastor,  when  the  great  Shepherd  shall  appear, 
will  receive  the  crown  of  life.  Though  his  people  should 
not  be  gathered,  yet  he  will  be  glorious  in  the  eyes  of 
the  Lord,  and  his  God  will  be  his  strength. 

VII.  Paul  sent  Tychicus  to  the  Ephesians,  "  that  he 
might  comfort  their  hearts." 

The  apostle  was  in  bonds  for  the  gospel.  Apprehen- 
sive, that  these  new  converts  might  by  his  sufferings  be 
discouraged  in  their  religion,  and  turned  away  from  their 
profession,  he  sends  this  messenger  to  animate  and  con- 
firm them.  He  says,  in  the  third  chapter,  "  I  Paul,  the 
prisoner  of  the  Lord  for  you  Gentiles,  desire  that  ye  faint 
not  at  my  tribulation  for  you,  which  is  your  glory.     For 

79 


626  AN    EXPOSITION    OF    THE  Serm.  XLIX. 

this  cause  I  bow  my  knees  unto  the  Father  of  our  Lord 
Jesus  Christ,  that  he  would  grant  you  to  be  strengthened 
with  might  by  his  Spirit  in  the  inner  man."  "  I  the  pri- 
soner of  the  Lord  beseech  you,  that  ye  walk  worthy  of 
the  vocation  wherewith  ye  are  called."  Tychicus  was 
sent  on  the  same  design,  to  comfort  them  under  their  grief 
for  Paul's  imprisonment,  and  to  guard  them  against  any 
discouraging  apprehensions  from  so  unhappy  an  event. 

Ministers  are  to  strengthen  new  converts  and  young 
professors  to  constancy  and  perseverance  in  religion,  by 
laying  before  them  the  comforting  and  animating  motives 
of  the  gospel. 

Christians  often  meet  with  discouragements  from  ex- 
ternal afflictions,  from  the  pressure  of  temptations,  from 
the  strength  of  inward  corruptions,  from  a  consciousness 
of  infirmity,  from  their  unsuccessfulness  in  striving  against 
sin,  from  the  want  of  bright  evidences  of  their  sincerity, 
from  the  coldness  of  their  hearts  in  spiritual  duties,  and 
from  the  inconstancy  of  their  good  resolutions.  We  are 
to  comfort  desponding  souls,  not  by  bold  pretensions  to 
know  their  spiritual  state  and  their  title  to  heaven,  but  by 
proposing  to  them  those  scriptural  marks  and  characters, 
by  which  they  may  prove  their  own  hearts,  and  judge  their 
own  state.  We  are  to  put  them  in  the  way  to  obtain 
comfort,  by  assisting  them  in  the  trial  of  themselves,  and 
by  encouraging  them  to  diligence  and  perseverance  in  re- 
ligion. We  are  to  lead  their  minds  to  the  contempla- 
tion of  the  divine  promises,  and  to  instruct  them  how 
they  may  apply  these  promises  to  themselves.  We  are 
to  remind  them  of  the  abundant  grace  of  God,  and  invite 
their  approach  to  his  throne  for  grace  to  help  in  time  of 
need.  We  are  especially  to  animate  and  strengthen  them 
from  the  particular  promises,  made  to  those  who  patiently 
continue  in  well  doing. 


Chap.  VI.  21-23.        EPISTLE    TO    THE    EPHESIANS.  627 

Ministers  should  apply  the  comforts  and  terrors  of  the 
gospel  to  the  proper  characters  ;  and  direct  their  hearers, 
on  a  strict  examination  of  their  own  hearts,  to  make  the 
application  for  themselves.  If  we  take  upon  us  to  apply 
promises  or  threatenings  to  persons,  instead  of  characters, 
we  shall  often  misapply  them,  or  if  we  give  a  false  de- 
scription of  religion,  we  shall  lead  our  hearers  to  misapply 
them.  Thus  we  shall  bring  on  ourselves  the  curse  de- 
nounced against  those  corrupt  teachers,  "  who  with  their 
lies  make  the  hearts  of  the  righteous  sad,  whom  God  hath 
not  made  sad;  and  who  strengthen  the  hands  of  the 
wicked,  that  he  return  not  from  his  wicked  way,  by  pro- 
mising him  life." 

Finally :  The  Apostle  here  points  out  the  way  in 
which  Christians  are  to  receive  religious  comfort.  They 
are  to  abound  in  that  peace  and  love,  which  are  the  fruits 
of  faith.  "  Peace  be  to  the  brethren,  and  love  with  faith 
from  God  the  Father,  and  the  Lord  Jesus  Christ." 

They  had  already  professed  their  faith  in  the  gospel 
of  Christ.  The  Apostle  prays,  that,  with  their  faith, 
there  might  be  peace  and  love.  These  are  the  genuine 
effects  of  true  faith,  and  from  these  spring  religious  com- 
fort and  joy.  For  the  Thessalonian  believers  Paul  gives 
thanks,  "  remembering  their  work  of  faith,  and  labour  of 
love,  and  patience  of  hope."  Where  faith  works,  love 
will  also  labour,  and  hope  will  patiently  wait  for  a  reward. 
As  faith  increases,  love  will  abound,  and  hope  be  strength- 
ened. Hence  the  Apostle  prays,  "  The  Lord  make  you 
to  increase  and  abound,  in  love  toward  one  another,  and 
toward  all  men,  to  the  end  he  may  establish  your  hearts 
unblameable  in  holiness  before  God,  at  the  coming  of  our 
Lord  Jesus  Christ." 

"  The  end  of  the  commandment  is  charity  out  of  a 
pure  heart,  a  good  conscience  and  faith  unfeigned."     The 


628  AN    EXPOSITION    OF    THE  Serm.  XLIX. 

gospel  by  its  precepts  enjoins,  by  its  example  recommends, 
and  by  its  doctrines  urges  mutual  love,  as  the  noblest 
branch  of  the  Christian  temper ;  and  faith  captivates  the 
soul  into  obedience  to  the  gospel  by  giving  efficacy  to  its 
precepts,  examples  and  doctrines.  Love  is  so  essential  to  the 
religion  of  Christ,  that  where  it  is  wanting,  all  pretensions 
to  faith  are  vain.  They  who  by  Christ  have  believed 
in  God,  are  said  "  to  have  purified  their  souls  unto  un- 
feigned love  of  the  brethren." 

Where  faith  operates,  love  will  appear,  and  peace  will 
follow. 

Love  first  produces  inward  peace.  It  extinguishes 
malice,  envy,  hatred,  wrath,  revenge,  and  every  unfriendly 
passion,  every  unsocial  feeling.  It  operates  by  meekness 
under  provocations,  by  the  forgiveness  of  injuries,  by  con- 
descension in  cases  of  controversy,  by  compassion  to  the 
afflicted,  by  beneficence  to  the  needy,  by  righteousness  in 
dealings,  by  tenderness  of  men's  characters,  by  joy  in  the 
prosperity  of  neighbours,  and  by  a  promptitude  in  reliev- 
ing the  distresses  and  promoting  the  happiness  of  mankind. 

Such  are  the  works  and  fruits  of  love ;  and  where  this 
prevails  there  will  be  peace  in  the  mind.  Of  conse- 
quence, when  this  grace  reigns  among  Christians,  there 
will  be  socialpeace.  They  will  bear  one  another's  bur- 
den, and  so  fulfil  the  law  of  Christ.  They  will  be  careful 
not  to  give  offence,  either  by  real  injuries,  or  unnecessary 
differences ;  by  obstinacy  in  their  own  opinions,  or  a  con- 
temptuous treatment  of  the  opinions  of  others.  They 
will  be  slow  to  take  offence.  They  will  not  credu- 
lously suspect,  or  suddenly  resent  injuries,  nor  magnify 
into  crimes  their  neighbour's  trivial  errors.  If  a  variance 
happens,  they  will  be  forward  to  make  peace,  by  explain- 
ing their  misconstrued  behaviour,  by  retracting  their  ex- 
ceptionable words  or  actions,  by  listening  to   overtures  of 


Chap.  VI.  21-23.    EPISTLE    TO    THE    EPHESIANS.  629 

accommodation,  by  accepting  reasonable  concessions,  and 
by  exercising  forbearance,  where  a  diversity  of  sentiment 
remains.  They  will  use  their  friendly  offices  to  compose 
differences  among  others,  and  to  turn  away  the  anger 
which  awakens  contention.  They  will  studiously  avoid 
that  open  talebearing,  and  that  secret  whispering  which 
often  separates  the  nearest  friends. 

Thus  love  produces  peace,  first  in  the  breast  where  it 
dwells,  and  then  in  the  society  where  it  reigns. 

This  spirit  of  love  brings  religious  comfort. 

Love  is  comfortable  in  its  immediate  feelings,  and  in  its 
pacific  influence.  The  Apostle  says,  "  If  there  be  any 
comfort  of  love,  fulfil  ye  my  joy,  that  ye  be  like  minded." 
The  pleasures  of  society  spring  from  peace  and  love. 

Love  brings  comfort  to  the  soul,  as  it  is  an  evidence  of 
godly  sincerity.  "  By  this  we  know  that  we  have  passed 
from  death  to  life,  because  we  love  the  brethren."  "  By 
this  shall  mankind  know  that  we  are  Christ's  disciples,  be- 
cause we  love  one  another."  "  In  this  the  children  of 
God  are  manifest,  and  the  children  of  the  devil :  whoso- 
ever doth  not  righteousness  is  not  of  God,  neither  he  that 
loveth  not  his  brother."  "  Let  us  love,  not  in  word  and 
in  tongue,  but  in  deed  and  in  truth ;  hereby  we  know 
that  we  are  of  the  truth,  and  shall  assure  our  hearts  be- 
fore God." 

If  we  would  enjoy  the  comfort,  we  must  maintain  the 
temper  of  religion.  To  look  for  religious  comfort  in  any 
other  way,  is  contrary  to  the  design  of  the  gospel.  And 
comfort,  that  comes  in  any  other  way,  is  delusive  and 
transient.     The  joy  of  the  hypocrite  is  but  for  a  moment. 

Peace  and  love  come  from  God.  They  are  the  fruits 
of  his  Spirit.  While  we  attend  to  the  precepts  and  doc- 
trines of  the  gospel  for  instruction  in,  and  excitement  to 
our  duty,  we  must  pray  for  the  work  of  the   divine  Spirit 


630  AN    EXPOSITION    OF    THE  Serin.  XLIX. 

in  our  souls,  to  form  them  more  and  more  to  the  temper 
of  peace  and  love,  and   thus  to  fill  them   with  hope  and 

The  wisdom,  which  is  pure,  peaceable,  gentle,  easy  to 
be  entreated,  full  of  mercy  and  good  fruits,  is  wisdom  from 
above.  If  we  lack  wisdom,  let  us  ask  it  of  God,  who 
giveth  liberally  and  upbraideth  not;  remembering,  that 
every  good  gift,  and  every  perfect  gift  cometh  down  from 
above,  from  the  Father  of  lights,  with  whom  is  no  varia- 
bleness, nor  shadow  of  turning. 

If  we  of  his  good  will  have  been  begotten  by  the  word 
of  truth,  it  is  that  we  may  be  a  kind  of  first-fruits  of  his 
creatures.  Let  us  therefore  be  swift  to  hear,  slow  to 
speak,  slow  to  wrath ;  for  the  wrath  of  man  worketh  not 
the  righteousness  of  God.  And  let  us  lay  apart  all  filthi- 
ness  and  superfluity  of  naughtiness,  and  receive  with  meek- 
ness the  ingrafted  word,  which  is  able  to  save  our  souls. 

Thus  may  peace  and  love  with  faith  be  multiplied  to  us, 
from  God  the  Father  and  the  Lord  Jesus  Christ. — Amen. 


Chap.  VI.  24.  EPISTLE    TO    THE    EPHESIANS.  631 


SERMON  L. 

Ephesians  vi.  24. — Grace  be  with  all  them  that  love  our 
Lord  Jesus  Christ  in  sincerity.     Amen. 

St.  Paul,  though  a  man  of  liberal  education,  seems 
not  to  have  been  expert  in  writing  the  Greek  characters ; 
for  which  reason  he  usually  employed  an  amanuensis. 
He  speaks  of  it  as  something  extraordinary  for  him  to 
write  with  his  own  hand,  a  letter  so  large  as  that  to  the 
Galatians.  But  though  he  usually  dictated  his  letters  to  a 
scribe,  yet  he  always  took  care  to  subjoin  to  them,  with 
his  own  hand,  a  form  of  salutation,  by  which  the  genuine- 
ness of  them  was  ascertained.  His  second  epistle  to  the 
Thessalonians  he  thus  concludes,  "  The  salutation  of  Paul, 
with  mine  own  hand,"  a  hand  well  known,  or  easy  to  be 
known  by  comparing  it  with  his  other  writings,  "  which  is 
the  token  in  every  letter,  so  I  write :  The  grace  of  our 
Lord  Jesus  Christ  be  with  you."  When  this  salutation,  in 
Paul's  hand,  was  seen  at  the  close  of  an  epistle,  it  was 
known  that  the  epistle  was  from  him. 

As  Paul,  so  doubtless  the  other  sacred  writers,  took 
immediate  care  to  prove  their  works  to  be  genuine,  and 
to  prevent  spurious  writings  from  being  palmed  on  the 
churches  under  their  names.  Hence  we  may  conclude, 
that  the  churches  from  the  beginning,  had  sufficient  evi- 
dence, that  the  sacred  books  were  written  by  the  men, 
whose  names  they  bear. 

The  books  of  the  New  Testament  appear  to  have  been 


632  AN    EXPOSITION    OF    THE  Serin.  L. 

written  in  the  time  when  their  reputed  authors  lived. 
They  were  at  that  time  publicly  known  and  received  as 
the  genuine  works  of  those  men.  They  were  acknow- 
ledged as  such  in  the  next  age,  both  by  friends  and  ene- 
mies. They  have  been  conveyed  to  us  by  an  uninter- 
rupted series  of  vouchers.  They  must  therefore  be 
regarded  as  the  genuine  works  of  the  men,  to  whom  they 
are  ascribed. 

This  signature,  which  Paul  affixes  to  his  epistles,  speaks 
the  goodness  and  benevolence  of  his  heart.  "  The  love 
of  Christ  be  with  you  all."  But  while  he  wishes  to  all 
the  grace  of  Christ  for  their  eternal  salvation,  he  reminds 
them,  that  in  order  to  obtain  this  grace,  they  must  love 
the  author  of  it  in  sincerity.  If  any  man  love  not  our 
Lord  Jesus  Christ,  he  will  be  accursed  when  the  Lord 
shall  come. 

Our  text  leads  us  to  consider,  in  what  respects  Christ 
is  an  object  of  our  love,  what  it  is  to  love  him  in  sincerity, 
how  a  sincere  love  to  Christ  will  discover  itself,  and  the 
benediction  connected  with  this  love. 

I.  We  will  consider  on  what  accounts  Christ  is  enti- 
tled to  our  love. 

Love,  which  is  the  inclination  and  attachment  of  the 
soul  toward  an  object,  supposes  an  apprehension  of  some- 
thing which  is  good  and  excellent  in  that  object. 

Jesus  Christ  once  dwelt  on  earth,  and  there  were  those 
who  saw  him  and  beheld  his  glory.  But  he  is  now  gone 
to  the  invisible  world,  and  we  behold  him  only  by  faith. 
And  the  ground  of  our  faith  is  the  exhibition  made  of 
him  in  the  gospel. 

Christ  is  a  divine  person.  The  Scripture  calls  him 
"  the  true  God ;"  ascribes  to  him  divine  perfections  and 
works,  and  pays  him  religious  honours.  Love  to  him,  in 
this    view    of    him,   is    the   same   as    love   to   God;    for, 


Chap.  VI.  24.  EPISTLE    TO    THE    EPHESIANS.  633 

in  respect  of  his  divine  nature,  "  He  and  the  Father  are 
one." 

The  gospel  teaches  us,  that  "  God  was  manifest  in  the 
flesh ;"  that  "  the  Word  was  made  flesh,  and  dwelt  with 
men ;"  that  "  in  Christ  dwelt  the  fulness  of  the  godhead 
bodily."  In  the  man  Christ  Jesus,  appeared  every  virtu- 
ous quality  which  can  dignify  and  adorn  human  nature. 
Benevolence,  humility,  condescension,  patience,  resigna- 
tion, fortitude,  contempt  of  the  world  and  a  heavenly 
conversation,  were  conspicuous  in  his  character.  In  this 
view  he  is  an  object  worthy  of  our  love.  And  love,  re- 
garding him  in  this  character,  is  the  same  as  love  to  our 
fellow  Christians,  only  with  the  difference  resulting  from 
the  want  of  that  perfection  in  them,  which  we  contem- 
plate in  him. 

The  Apostle  says,  "  No  man  hath  seen  God  at  any 
time;  the  only  begotten  Son,  who  is  in  the  bosom  of  the 
Father,  hath  declared  him."  As  God  is  a  spirit  invisible 
to  the  eye  of  sense,  we  can  have  no  direct  view  of  him : 
but  in  Jesus  Christ,  who  became  man,  the  divine  charac- 
ter is  rendered  visible.  An  immediate  display  of  the 
glory  of  God  would  overpower  our  feeble  nature :  in 
Christ  the  glory  of  God  shines  upon  us  in  a  soft  and  gen- 
tle light,  being  kindly  mitigated  in  passing  through  the 
veil  of  this  flesh.  He  is  "  the  mighty  God :"  but  as  he 
appears  in  human  flesh,  the  terrors  of  divinity  are  pre- 
vented. He,  as  God,  is  full  of  power  and  justice;  but, 
as  man,  he  can  be  touched  with  the  feeling  of  our  infirm- 
ities. As  God,  he  is  infinitely  above  us;  but  as  man,  he 
is  familiar  to  us.  The  bright  beams  of  divine  glory,  thus 
blended  with  the  softer  rays  of  human  virtue,  exhibit  to 
our  view  an  object  of  peculiar  amiableness  and  delight. 

Farther:  Christ's  mediatorial  offices  entitle  him  to 
our  love. 

80 


634  AN    EXPOSITION    OF    THE  Serm.  L. 

A  sense  of  our  wants  adds  worth  to  an  object  suited 
to  relieve  them.  An  apprehension  of  our  guilty  and 
helpless  condition  in  ourselves,  will  lead  us  to  esteem  and 
admire  Christ  in  the  character  of  a  Redeemer.  When 
Paul  perceived  the  vanity  of  that  righteousness  of  his  own, 
in  which  office  he  trusted,  he  could  suffer  the  loss  of  all 
things  to  win  Christ,  and  be  found  in  him. 

Jesus  is  such  a  Saviour  as  we  need.  His  offices  and 
powers  are  adapted  to  our  weaknesses  and  necessities. 
Conscious  of  guilt,  we  may  rely  on  his  atonement  for 
pardon.  Surrounded  with  enemies,  we  may  apply  to  his 
power  for  protection.  Pressed  with  affliction,  we  may 
lean  on  his  grace  for  support.  Feeling  our  weakness,  we 
may  repair  to  his  throne  for  help.  Sensible  of  our  un- 
worthiness,  we  may  come  before  God  in  his  name.  It 
hath  pleased  the  Father,  that  in  him  all  fulness  should 
dwell;  and  of  his  fulness  we  may  all  receive,  even  grace 
for  grace.  In  this  view  of  Christ,  as  a  sufficient  and  suit- 
able Saviour,  love  operates  by  complacence  and  joy. 

Again :  Christ  is  an  object  of  our  love  on  account  of 
his  kindness  to  us.  "  We  love  him,  because  he  first 
loved  us."  "  We  know  his  grace,  that,  though  he  was 
rich,  yet  for  our  sakes  he  became  poor,  that  we  through 
his  poverty  might  be  rich."  When  we  contemplate  this 
heavenly  friend,  early  covenanting  with  the  Father  to 
make  his  soul  an  offering  for  sin,  and  in  the  fulness  of 
time  assuming  our  nature,  submitting  to  labour  and  sorrow, 
enduring  the  contradiction  of  sinners,  bearing  our  sins  in 
his  body,  suffering  a  dreadful  death  in  our  place,  rising 
from  the  dead  and  ascending  to  heaven  as  our  forerunner 
and  intercessor,  shall  we  not  admire  such  high  and  unex- 
ampled goodness  ?  "  Worthy  is  the  Lamb  that  was  slain 
to  receive  honour,  and  glory,  and  blessing,  for  he  hath  re- 
deemed us  to  God  by  his  blood."     Love  contemplating 


Chap.  VI.  24.  EPISTLE    TO    THE    EPHESIANS.  635 

Christ  as  a  divine  benefactor,  operates  in  a  way  of  grati- 
tude and  hope. 

II.  The  Apostle  inserts  an  essential  qualification  of  love 
to  Christ,  which  is  sincerity. 

The  sincerity  of  our  love  implies,  that  it  be  real,  uni- 
versal, supreme,  persevering  and  active. 

Our  love  to  Christ  must  be  real,  not  pretended.  There 
are  some,  who,  while  they  profess  to  esteem  him,  are  in 
heart  enemies  to  him.  True  love  is  a  temper  conformed  to 
his  gospel,  and  assimilated  to  his  character.  While  the 
love  of  sin  reigns  in  us,  we  shall  not  embrace  him  as  one 
who  came  to  save  us  from  sin.  As  a  Saviour  from  misery 
he  may  appear  desirable,  but  as  a  Saviour  from  sin  he  is 
lovely  to  those  only  who  hate  sin,  and  long  for  deliverance 
from  it. 

Our  love  to  Christ  must  be  universal;  it  must  respect 
his  whole  character.  Many,  when  they  consider  him  as 
one  who  came  to  ransom  the  guilty  from  destruction,  re- 
joice in  him,  and  are  pleased  with  the  thought,  that  such 
a  Saviour  has  appeared.  But  when  they  view  him  as  the 
ruler  and  judge  of  men,  as  one  who  commands  all  men  to 
repent,  who  has  revealed  the  wrath  of  God  against  all 
impenitent  sinners;  their  hearts  rise  against  him,  and 
their  inward  language  is,  "  We  will  not  have  this  man  to 
reign  over  us."  The  true  believer  regards  and  loves 
Christ  in  the  view  in  which  the  gospel  exhibits  him,  not 
only  as  a  redeemer  from  misery,  but  as  a  teacher  of 
righteousness ;  not  only  as  a  propitiation  for  sin,  but  as 
a  pattern  of  holiness.  He  not  only  appreciates  Christ's 
gracious  promises,  but  justifies  his  awful  threatenings ;  and 
he  desires  as  well  to  be  sanctified  from  his  pollutions  by 
the  influence  of  Christ's  graces,  as  to  be  saved  from  wrath 
by  the  merit  of  his  blood. 

Sincere  love  to  Christ  is  supreme.     It  gives  him  the 


636  AN    EXPOSITION    OF    THE  Serm.  L. 

preference  to  all  earthly  interests  and  connexions.  Thus 
the  Saviour  himself  has  taught  us,  "  He  that  loveth  fa- 
ther or  mother,  son  or  daughter  more  than  me,  is  not 
worthy  of  me."  "  If  any  man  come  to  me,  and  hate 
not,"  or  do  not  comparatively  dis-esteem  "  his  father,  and 
mother,  and  wife,  and  children,  and  brethren,  and  sisters, 
yea,  and  his  own  life  also,  he  cannot  be  my  disciple." 
We  must  love  Christ  more  than  these. 

Sincere  love  is  persevering.  It  holds  out  against  temp- 
tations, lives  amidst  worldly  cares  and  operates  in  times 
of  affliction.  It  is  a  flame  which  waters  cannot  quench, 
nor  floods  drown.  They  whom  Christ  owns  as  his  dis- 
ciples are  such  as  continue  in  his  love,  such  as  abide  in 
him,  and  have  his  word  abiding  in  them. 

Finally :  True  love  to  Christ  is  active.  It  is  not  a 
cold  and  indolent  opinion  of  him ;  but  such  a  sensible  re- 
gard to  him  as  interests  the  heart,  and  influences  the  life. 
There  is  "  the  labour  of  love,"  as  well  as  "  the  work  of 
faith."     I  proceed  to  show, 

III.  How  sincere  love  to  Christ  will  discover  itself. 

This  will  make  us  careful  to  please  him.  Our  obe- 
dience is  the  proper  evidence  of  a  regard  for  his  character. 
"  If  a  man  love  me,"  says  he,  "  he  will  keep  my  sayings : 
He  that  loveth  me  not,  keepeth  not  my  words.  Ye 
are  my  friends,  if  ye  do  whatsoever  I  command  you." 

This  holy  principle  will  be  accompanied  with  humility 
When  we  discern  the  amiableness  of  Christ's  character, 
we  shall  think  soberly  of  our  own.  When  we  see  what 
human  nature  was  in  him,  we  shall  be  ashamed  to  think 
what  it  is  in  us.  Our  value  for  his  favour  will  awaken  a 
cautious  fear,  lest  we  fail  of  it.  Paul,  under  the  influ- 
ence of  this  principle,  was  jealous  of  himself,  lest  by  any 
means  he  should  be  a  castaway. 

We  are  fond  of  imitating  those  whom  we  love.     If 


Chap.  VI.  24.  EPISTLE    TO    THE    EPHESIANS.  637 

we  love  Christ,  we  shall  follow  his  steps,  and  walk  as  he 
walked. 

Our  love  to  him  will  animate  us  to  promote  his  inter- 
est, and  oppose  his  enemies.  He  has  purchased  a  church 
with  his  blood.  For  the  sake  of  this  he  is  made  head 
over  all  things.  The  enlargement  of  his  church,  the  in- 
crease of  converts  to  his  religion,  the  spread  and  influence 
of  his  gospel,  the  promotion  of  knowledge  and  holiness, 
peace  and  charity,  and  the  suppression  of  wickedness  and 
error,  are  interests  which  he  much  regards.  To  advance 
these  interests,  we  are  to  be  workers  together  with  him. 
We  are  to  profess  our  submission  to  his  government,  and 
belief  of  his  gospel.  We  are  to  bear  testimony  against 
the  corrupt  opinions  and  practices  of  the  world.  We 
are  to  employ  our  influence  for  the  reformation  and  en- 
largement of  his  kingdom,  and  for  the  encouragement  and 
confirmation  of  those  who  would  join  themselves  to  it. 
We  are  to  study  the  things  which  make  for  peace,  and  by 
which  we  may  edify  one  another.  Thus  we  are  to  ex- 
press our  love  to  the  Saviour.  When  Peter  professed 
his  love,  Christ  said  to  him,  "  Feed  my  lambs,  feed  my 
sheep." 

We  are  to  show  our  love  to  the  Saviour  by  doing  good 
to  his  needy  brethren  and  friends.  These  we  have  al- 
ways with  us,  and  whensoever  we  will,  we  may  do  them 
good.  And  the  good  which  we  do  to  them,  he  will  ac- 
cept as  done  to  himself.  And  the  smallest  charity  per- 
formed in  his  name,  will  in  no  wise  lose  its  reward. 

This  principle  will  express  itself  in  a  devout  attendance 
on  his  ordinances,  especially  on  that  which  he  instituted 
to  awaken  and  perpetuate  the  remembrance  of  his  dying 
love.  As  absent  friends  delight  to  reciprocate  tokens  of 
fidelity  and  affection,  so  the  sincere  disciples  of  Jesus  love 
to  maintain  a  correspondence  with  him  by  a  religious  ob- 


638  AN    EXPOSITION    OF    THE  Serai.  L. 

servance  of  his  day,  and  a  pious  celebration  of  his  wor- 
ship. They  rejoice  with  those  who  say,  "  Come,  let  us 
go  up  to  the  house  of  the  Lord ;  he  will  teach  us  his 
ways,  and  we  will  walk  in  his  paths."  They  love  the 
assemblies  of  the  saints,  because  Christ  has  promised,  that 
he  will  be  in  the  midst  of  them. 

Love  often  looks  beyond  this  world  to  that  glorious 
state,  where  the  Redeemer  is  gone,  and  anticipates  the 
happiness  to  be  enjoyed  in  his  presence.  It  is  a  part  of 
the  character  of  the  saints,  that  "  they  love  his  appearing 
and  kingdom,  have  their  conversation  in  heaven,  and 
thence  look  and  wait  for  the  Saviour."  Love  to  him  will 
indeed  make  us  willing  to  abide  in  the  flesh,  as  long  as 
his  service  requires;  and  while  our  minds  are  clouded 
with  doubts,  we  shall  choose  to  abide,  because  we  fear  the 
consequences  of  a  departure.  But  whatever  interests  call 
our  attention  to  this  world,  and  whatever  fears  darken  our 
passage  to  the  other,  still,  if  love  reigns  and  operates  in 
us,  we  shall  esteem  it  good  to  be  with  Christ ;  we  shall 
long  for  brighter  displays  of  his  glory,  and  stronger  evi- 
dence of  our  sincerity ;  we  shall  aspire  toward  heaven, 
shall  give  diligence  to  the  full  assurance  of  hope,  and  follow 
them,  who  through  faith  and  patience  inherit  the  promise. 

These  are  the  genuine  operations  of  love  to  Christ. 

IV.  We  will  consider  the  benediction  connected  with 
this  temper.  It  is  called  grace,  a  term  of  large  and  glori- 
ous import.  It  comprehends  all  the  blessings  which  the 
gospel  reveals  to  the  sons  of  men,  and  promises  to  the 
faithful  in  Christ. 

One  great  privilege  contained  in  this  grace  is  justifica- 
tion before  God.  Through  faith,  which  works  by  love, 
we  are  justified  freely  by  grace ;  and  being  justified  by 
faith  we  have  peace  with  God  through  our  Lord  Jesus 
Christ,  and  rejoice  in  hope  of  the  glory  of  God. 


Chap.  VI.  24.  EPISTLE    TO    THE    EPHESIANS.  639 

Another  privilege  is  the  presence  of  the  Divine  Spirit. 
Christ  says  to  his  disciples,  "  If  ye  love  me,  keep  my 
commandments,  and  I  will  pray  the  Father,  and  he  shall 
give  you  another  Comforter,  even  the  Spirit  of  truth, 
whom  the  Father  will  send  in  my  name.  He  shall  abide 
with  you  forever."  The  Spirit  often  makes  his  visits  to 
sinners  in  a  way  of  conviction  and  awakening.  Hence 
Christ  says,  "Behold  I  stand  at  the  door  and  knock;  if 
any  man  hear  my  voice  and  open  the  door,  I  will  come 
in  to  him."  But  with  those  who  love  him  he  makes  his 
abode,  to  comfort  them  in  their  afflictions,  guide  them  in 
their  doubts,  assist  them  in  their  duties,  and  preserve  them 
through  all  their  dangers  unto  eternal  life.  Christ  has 
promised,  "  They  shall  never  perish,  and  none  shall  pluck 
them  out  of  his  hands." 

They  who  love  Christ  have  free  access  to  the  throne 
of  grace,  and  a  promise,  that  they  shall  be  heard  and  ac- 
cepted there.  "  By  him  they  have  access  by  faith  into 
that  grace,  in  which  they  stand."  "  If  they  abide  in  him, 
they  may  ask  what  they  will,  and  it  shall  be  done  unto 
them."  We  must  remember,  however,  that  there  is  a 
limitation  to  the  promise.  "  If  we  ask  any  thing  accord- 
ing to  his  will,  he  heareth  us  ;  and  if  he  hear  us  what- 
soever we  ask,  we  have  the  petitions  which  we  desire  of 
him." 

Finally :  They  who  love  Christ  in  sincerity,  will  re- 
ceive the  gift  of  a  happy  immortality.  There  is  a  crown 
of  life,  which  the  Lord  has  promised  to  them  who  love 
him ;  a  crown  of  righteousness,  which  he  will  give  to  all 
who  love  his  appearing.  This  grace  passes  all  under- 
standing. "  Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man  the  things,  which  God 
hath  prepared  for  them  who  love  him." 

How  happy  are  the  souls,  who   love   our  Lord   Jesus 


640  EPISTLE    TO    THE    EPHESIANS.  Serm.  L. 

Christ  in  sincerity  !  They  are  delivered  from  the  wrath 
to  come.  They  are  redeemed  from  the  curse  of  the  law. 
They  are  within  the  protection  of  divine  grace  and  under 
the  security  of  an  immutable  promise.  They  will,  in- 
deed, meet  with  afflictions,  while  they  are  in  the  flesh ; 
but  all  things  are  working  for  their  good,  and  nothing  will 
separate  them  from  the  love  of  God,  which  is  in  Christ 
Jesus  their  Lord. 

This  happiness  is  not  confined  to  any  particular  family, 
nation  or  age,  but  extended  to  all  who  love  the  Redeemer. 
In  him  there  is  no  distinction  of  Jew  or  Gentile,  male  or 
female,  bond  or  free ;  but  all  are  one  in  him. 

When  a  certain  person,  hearing  Jesus  teach,  exclaimed, 
"  Blessed  is  she  who  bare  thee,"  he  replied,  "  Yea,  rather 
blessed  are  they,  who  hear  the  word  of  God  and  keep  it." 
In  his  character  as  a  Saviour,  he  gave  no  preference  to 
his  relatives  according  to  the  flesh  ;  but  declared,  "  Who- 
soever shall  do  the  will  of  my  Father  who  is  in  heaven, 
the  same  is  my  brother,  and  sister  and  mother." 

Let  us  often  place  the  Lord  Jesus  before  our  eyes,  and 
contemplate  his  Spirit,  doctrines  and  works,  his  suffer- 
ings, resurrection  and  intercession.  Let  us  view  him  as 
represented  in  his  word  and  in  his  ordinances,  and  by 
frequent  converse  with  him  increase  and  strengthen  our 
love  to  him. 

Let  us  prove  the  sincerity  of  our  love  by  obeying  his 
precepts,  promoting  his  interest,  imitating  his  example,  en- 
couraging his  friends,  opposing  his  enemies,  and  attending 
on  his  ordinances.  And  let  us  remember,  that  it  is  not 
merely  by  calling  him  our  Lord,  and  by  eating  and  drink- 
ing in  his  presence,  but  rather  by  doing  his  will,  that  we 
prove  the  sincerity  of  our  love,  and  ascertain  our  title  to 
his  kingdom. 


